By Arghya Das
“Debi Chaudhurani”, a renowned novel by the Bankim Chandra Chattopadhyay, where he rose as an author who is progressively comfortable with weaving an astonishing story and took a gander at all parts of a novel. He wove together fun, family show, a piece of profound information on neighborhood customs, with his message for freedom from the British. Not at all like Anandamath, he put together another government, drove by a perfect head, saturated with Indian qualities, legitimately bolstered by the individuals.
The novel was depicted around a poor and straightforward lady named Prafulla who was hitched however was evaded by her well off father-in-law, Haraballabh, as a result of a disagreement among him and her mom upon the arrival of her wedding. By custom predominant around then, a young lady, when hitched, couldn’t be separated or remarried. Sorrowful at the destiny of her lone youngster, her mom kicked the bucket following a couple of years.
Prafulla makes the extreme move to escape in the night to discover the place of her parents in law whom she has never known, with any cash, with information on just the name of the town and the name of her father-in-law. Kind Hearted individuals, amazed to see her voyaging alone, help her in transit. This is steady with the custom in Bengal that every single obscure lady was to be treated as one’s mom. Her dad in law dismisses her and advises her to take professionally. She returns and through plenty of encounters meets the dacoit head, Bhabani Thakur. Bhabani Thakur embraces her, instructs her with math, theory, science, writing, and in any event, wrestling. In the long run, she turns into the sovereign of the dacoits, and her insight and ability are known all through Bengal. Devi Chaudhurani as she’s known is the Bengali rendition of Robin Hood who routinely takes cash from the rich and assists poor people. All through she drives an extremely parsimonious way of life and remains humble to her underlying foundations. In the peak, as Devi consents to assist her dad in law (he doesn’t have a clue what her identity is), he informs the British concerning her area. Imperial Army encompasses the bazra, and the Major sheets it with a couple of warriors. A couple of rowers sit on the decks unobtrusively, offering no opposition. Just three ladies and two men are found in the bazra — they all are discreetly hanging tight for him in the illustrious room.
At the point when the people in the room recuperate, they are encircled by a gathering of barkandaz who were unobtrusively holding up masked as sailors sure about both her better half and father-in-law and figured out how to do it with least loss of lives. The Major and different fighters caught alongside him are kept secured. The ladies in the room consent to free Haraballabh and his child if his child weds their sister. He concurs and Braja, Prafulla’s better half has hitched her once more.
As they return, Devi is acknowledged into the family, and with her cerebrums, preparing, and authority the family and the town flourish as at no other time. Devi won the fight.
During the sannyasi movement, Debi Chaudhurani was firmly connected with the notable dacoit pioneer, Bhabani Pathak to keep the harmony and concordance in the working class network in and around her domain. Richard Gudlad, the authority of Rangpur and Lieutenant Brenan, armed force officer of British East India Company got dreaded in this revolt and relinquished the Manthana home from Debi Chaudhurani.
During this period Debi Chaudhurani may be engaged with the brigandage under Bhabani Pathak levanting herself for hardly any days to gather the cash and labor to save her zamindari, however, all that Lieutenant Brenan expressed in his report probably won’t be valid. After certain days she figured out how to resuscitate the old zamindari and controlled the bequest till 1801.
Numerous areas around the Jalpaiguri locale, when pieces of the Rangpur region well before during the British period have been enrolled as the Debi Chaudhurani dedication places. Debi Chaudhurani had played out her all exercises around hundred years back before the introduction of the Jalpaiguri region. Bankim Chandra Chattopadhyay visited the spot after he was selected Deputy Magistrate of Jalpaiguri in 1882. The epic ‘Debi Chaudhurani’ was brought to the light in the year 1884 duplicating the data gathering during his visit to Rangpur alongside his significant other when he had made an exhaustive overview of the history, tokens, and remembrances of Debi Chaudhurani of around hundred years after her demise. Rangpur is where Debi Chaudhurani once lived and represented her zamindari to be specific Manthana home for the period from 1765 to 1801. She began administering Manthana bequest since 1765 – with that very year East India Company was conceded Dewani of the Bengal Suba (territory), even though Rangpur area had not been gotten any head expeditiously in the interest of the East India Company Government. Baikunthapur forest is somewhat well known for Debi Chaudhurani as she covered up into camouflage in this backwoods to get help from the oppression of leaseholder Debi Singh. She used to change the riverway from Tista to its distributaries, Karla, and in this way went into the woodland of Baikunthapur. Karla River, secured with wilderness on the two sides, navigates the Baikunthapur woods with its upstanding length in a crisscross course. On her way to the extraordinary upstream of the Karla River invaded with thick wilderness either to meet Bhabani Pathak or for overseeing gifts towards the workers, Debi Chaudhurani got down first at a spot, by and by known as Goshala a greater amount of the edge of Jalpaiguri town where Karla River takes a shape like a pony footway. The enemy for example her rivals didn’t follow her or her bazra for such a state of the River Karla at Jalpaiguri. She took rest there and asked before the goddess Kali. That sanctuary is by and by name as ‘Debi Chaudhurani Smashan Kali mandir‘. Shikarpur tea garden is somewhere else with a keepsake of Debi Chaudhurani where a pagoda-formed sanctuary has been raised. The outside fencing is by and by showed with trim with the subtitle of ‘Bhabani Pathak o Debi Chaudhurani mandir‘. The Shikarpur tea garden had a place with the thick backwoods of Baikunthapur during the residency of her zamindari. Neighborhood individuals call the sanctuary ‘Sannyasi Babar mandir‘. Two wood-cut pictures are considered as the chief god and goddess. locals state the god’s name is Bhabani Pathak and the goddess is Debi Chaudhurani. Other than these pictures, wood-cut two sannyasi (priest), a sitting tiger, two ladies, and a barkandaz (Debi’s military) is seen grasping an indigenously made weapon. The inward divider is painted with the view of the wildernesses at one side and a coasting bazra (yacht) on the wavy undulated waters of River Tista on the opposite side of the divider. A recreation center is as yet under development incorporating more than 10 hectares of land only inverse to the Debi Chaudhurani sanctuary.
Manthani is somewhere else of Debi remembrance of Jalpaiguri where a similar kind of a wood-cut picture is seen existing in the sanctuary, in particular, Manthani which is arranged on the side of the road of Belakoba-Rangdhamali Street under the Rajganj police headquarters. The name of the goddess is Manthani in the Manthani town. The town name Manthani maybe is gotten from the Manthana home paying appreciation towards Debi Chaudhurani. Importantly, Bankim Chandra intensely depicted the battle being driven by a lady, the hero, in when most ladies stayed behind pardah and didn’t give her face to men separated from her significant other and kin. He utilized the purposeful anecdote of genuine authentic figures of bold sovereigns across India who had capably driven their realms and battled on front lines. This was an enormous motivation to scores of ladies who step by step came out of their homes and effectively joined the freedom battle in the decades to come. A few women’s activists consider this to be a mistake, in any case, because the hero wanted to manufacture her home as opposed to proceeding with the autonomy development, and even affirmed that to be the main satisfaction of a lady.
In any case, Bankim Chandra’s accomplishment was incredible and he realized that for his story to be acknowledged by the traditionalist society around him, he needs to make settles. That bargain may well have been his view, being neo-moderate pushing changes to the general public yet none excessively uncommon. Correspondingly, he thought a lady’s activity of keeping a home together is more troublesome than the difficulties of the outside world. Ladies all over India in the following decades effectively dealt with their homes and still effectively took an interest in the opportunity battle.
So from here, it is effectively justifiable that Debi Chaudhurani is not a mythical character. Bhabani Pathak and Debi Chaudhurani were historical figures made up of blood and flesh as found from British records, but very little else was known about them and Debi was a defendant of societal brutality, who turned into a Robin Hood bandit-queen.
1. Devi Chaudhurani translated to English by Subodh Chunder Mitter
3. Historical Presence of Debi Chowdhurani and the then Societal Structures of Rangpur, Bangladesh by Gautam Kumar Das
Special thanks to- My Father- Ajit Kumar Das
About the Author:
Arghya Das works as an Assistant Teacher under WBBPE posted in Rajganj Circle, Jalpaiguri, and have completed M.Sc in Microbiology, M.A in Education, B.Ed and PDPET. He has four published articles “Corona and the Utopia ” in issuu, “Economy before the Exodus” in the Live Journal, and “Pandemic and tea-laborers of Dooars (North Bengal): A dysphoric situation of social disparity” and The Deity Heist-A tragic ambiguity of sovereign’s conurbation in Indian Periodical.