Hindi-Bengali-English Dictionary

1009 Pages·2016·61.14 MB·English

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HINDI-BENG ALI-ENGLISH
DICTIONARY

| TRILINGUAL ]

. By
BIDHU BHUSAN DAS GUPTA _

Author of Learn Hindi Yourself, Learn Bengali Yourself,
Assamese Self-Taught, Oriya Self-Taught, Nepali Self-
Taughe, Punjabi Self-Taught, Marathi Seli- Taught,
Gujarati Self-Taught, Urdu Self-Taught, Higher
Hindi Grammar & Composition, Rashtra
Bhasha Pravesh, Kannada Self-Taught,
“Rashtra Bhasha Pathamala etc. etc.

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DAS GUPTA PRAKASHAN

C-15, College Strees Market ( 1s floor )
Calcutta-700007
Published by *

A. Das Gupta — WH
C-15, College Stteet Market 44%

Caloutta- 700007 HE625

‘i _ FRE ASIATIC SUCIETY
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Binding :
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Price : Rs 65/- enly.

Printed by:
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Vishwas Nagar, Dethi-32 _
With a Foreword

Ey .
ACHARYA SUNITI KUMAR CHATTERJI.
M. A., D. Lilt,
National Professor of India in Humanities
jpavte avis ma sabi /

RESIDENCE: .

“ SUDHARMA” mnavikiqu *bhdvatasy2 |
16, HINDUSTHAN PARK Jatlya Seiryah

Swoweraetiay -SuNITS KUMAR CHATTER}I

NATIONAL PROFESSOR OF INDIA
IN HUMANITIES

National Integration through Language
Samanwaya-Bharati/Das Gupta Prakashan’s Books
on Indian Languages

_ India is a soulti-racial, roulti-lingual, multi-cultural ana
multi-religious countty, and yet India is One Single Nation.
Transcending her outward diversity in race, speech, outlook
and religion, and immanent deep in the matrow-bones of the
life of her people. from Kashmir and“ Nepal in the North to
Kerala and Sinhala in the South, and; from Nefa, Assam,
Nagaland, Manipur and Mizoram in the Bast to Panjab, the
Northwestern Frontier, Sindh and Gujarat and Konkan
to the West, is the unseen yet tacitly accepted bond of unity
which links up her many peoples who are all conscious of their
common Indianness—their BhArattyatt, Hindtpah or Tahannud.
# Plunbus Unun.—"One out of May”, so runs the ideal of
‘another great people of complex origin, now made into’ one
nation, through the English language, the United States
‘of America:. Bhinneka Tungyol Ika—"One out of Many”
—that is also the motto of a new nation, Indonesia,. with its:
dozen languages’of the same Indonesian family of speeches
and’ its common Hindu-Malayan“cultute. So India, from
‘Vedic times 3000 years ago, has Accepted as her ideal Eka Sad
Figit bahudhA vadanti—“That which is, is one: Sages speak of
ieMifisany ways.” This was not only in-ber spiritual life and
Cv).

consciousness, but also in the material and other domains ot
her life. For India has for all these centuries chosen to
regulate its life by a Great Spiritual Force—which the Vedic
Seers and Sages named Rita—"The Cosmic Path or Law of Truth
and. Righteousness”, and Dharma—“The Law of Righteousness
Which , Holds _ Everything,” and this Spiritual Force was.
described i in various ways by followers’ of all religious faiths
or persuasions which developed in India in later times. Two
Great Religions which came to India from Foreign Lands, viz.
Christianity and Islam, respectively nearly 2000 and 1300
years ago, brought their great spiritual‘concepts with their
humane ramifications, which basically were ‘in agreement
with the concept of Rita and Dharma. ‘Thus there was. the
Christian ideal of the Godhead as: the Loves, “the word”,
which became incarnate in flésh as Jesus Christ as the Living
God of Love who is also the ‘Great Exemplar for Man’ and
there is the Muslim concept of Allah the One God who is
attainable by the narrow path of the Shara and of faith in the
Din as taught by Prophet Muhammad and the great mystics;
which preached Peace and Goodwill to all men. The best
minds of India have looked for. the inner message of the
essentials in all religions, and to preach and teach.a harmoni-
ous life through faith in the Ultimate Truth eschewing acci-
dentals or inessentials. And so we may say that it is in the
Law of the Cosmic Righteousness, as Rita-Dharma for Hindus,
as Loyos for ‘the Christians and as Din for Muslims, the various
religious groups of India as citizens of a common motherland,
are finding a common abiding place and haven of ynity.

But nevertheless, we should try. to strengthen whatever
venues of Integration we may possess, ‘relegating into oblivion
all fissiparous forces or tendencies as far as possible. This we
can do only through PEAOHFOL, 00-BXIST&NCE SIDE BY
( wi )

SIDE, and not at all through a MONOLITHIO STRUCTURE
being brought into play to remove all diversities and set up a
single SPEECH-CULIURE, seeking to establish a mischievous
and pernicious ‘idea that UNIY can flourish only on the
background of a single CULTUR&, LANGUAGE and SORIPT,
and that DIVERSITY will DESTROY UNITY.
__ [feel constrained to bring all the above preamble in ‘just
because there is some misconception that multiplicity of
Janguages in India is a bar to full and complete nationhood
But it is not that at all. All Indians, ne matter whatever
thejr trace, speech, colour or creed, feel as members of one
single nation—not a mere Tati or Nation, but actually a ‘MAHA-
Jat, a GRE4T NATION, or a SUPER-NATION,
Rabindranath Tagore has rightly described India. In one of
my longer articles, I have discussed the question—how in the
absence of a single Monolithic National Language, which rides
as a street-roller over all the various spoken languages and
even “provincial” literary'speeches to. bring about Unity, India
has managed to maintain national cultural unity thrcugh thirty
centuries—through Sanskrit in its various forms, rhrough
Prakrit, through the great Hindustani speech from n.cdieval
" post-Muslim times (a Protean language, with two ‘literary styles
now masquerading as two independent languages during the
ast 150 years as Urdu and as Hindi) through Persian to some -
extent, and finally through English. “At the present day, with:
Sanskrit for decorative purposes ( and Sanskrit is not a “dead
language”, but isa living source and fountain-head of most
living Indian speeches, Aryan and Dravidian), with Hindustani
in Northern Indja and the bigger towns of the Deccan and .
South India for ordinary day-to-day purposes of life if not for
higher thought and culture (as in the Theatre and the Cinema,
" the Political Forum and the Law Court,:and the Army, Navy,
( vii .)

Factory and the Bazar, in Pilgrim Centres—in all thesz places it
is Hindustani that rules supreme in North India, not the High
Hindi of the Pandit or the High Urdu of the Mullah ), and
above all with English ( which has virtually become an Indian
language, and is foreign only in name and in intonation)—
English which is invaluable as the irreplaceable link among
toulti-lingual Indians speaking 25 different languages, ‘the
‘public affairs of India are running smoothly.

English for all purposes—popular, cultural, as well as scien-
tific, technical, political, educational, administrative, legal,
judicial, military, naval, aeronautic etc. etc. as the only effec-
tive link language for the United Nations of India, or the Great
Nation of India, and Hindustani, for the smaller transactions
of daily life mostly in Aryan India—these two are the two
actual link languages. We have Sanskrit always in the offing,
to give dignity to the Indian speeches and the-Indian scenes
and occasionally Persian, for the two languages Urdu and
Sindhi—though here again the tendency is to seek the help “of
native Hindi and even Sanskrit (and perhaps preferably
English ) words. -

‘To seek to force Hindi out of a sentimental regard which
has no meaning or value would be to retard progress “Now,
for full Integration, we should, in addition to English, have
some Bazar Hindustani, and also some Sanskrit, in addition to
the mother-tongue Manipuri, Mizo, Naga, Mikir, Khasi,
Bodo, Assamese, Bengali, Oriya, Magahi, Maithili, Bhojpuri,
Chattisgarhi, Awadhi or Kosali, Nepali, Newari’ etc.
Kumayuni, Garhwali, Pahadi, Rajasthani, Malavi, Brajbhakha,
Gujarati, Sindhi, Panjabi, Lahndi, Kashmiri, Marathi, Konkani,
Tulu, Kodagu, Telugu, Gond, Kui, Kannada, Tamil, Malaya-
lam, Santali, Mundari, Kurku etc.—to ‘know the mother- -tongue
being an Indian citizen’s private affair in which h. should
(. viii)

receive fullest support and - encouragement from his own’
State.

' But there should be an attempt to help the process of
integration by making Indian citizens know each other’s
languages, There should be all encouragement and inducement
from both the Centre and the States for this. A Bengali
should be encouraged to learn Tamil, 'a Tamilian Bengali or -
Panjabi, a Panjabi speaker Oriya, a Rajasthani to know
Santali, ete. according to his needs and interests. English
should be the best medium for this. Totty to teach an
Assamese person Kannada through Hindi instead of through
English would be senseless waste of time, money, energy and
temper, at the altar of the God that has not yet come to life,
Hindi, as the suecessor of Sanskrit, much less of English. Of
course nothing could be better if the ‘Assamese person can be
taught Kannada through Assamese, or a Panjabi person Tamil
through Panjabi. But that will be long in coming.

* “Lam speaking from practical experience. But now I finda
tay of light in the midst of the gloom of failure in the shape of
the work of Linguistic Integration seriously taken up through
both English and ‘the various Indian Modern Languages as
Mother-tongues by an enterprising publisher of Calcutta,
Messrs Das Gupta Prakashan, of C-15 College. Street Market,
Calcutta-700007, under the name and title of Samanwaya
Bharati. Their erudite Director, gifted with uncommon
imagination as well as practical sense, Sri Bidhu Bhushan Das
Gupta, has started publishing a series of “Self-Taught” volumes
to teach the more ‘important living languages through the
medium of English ( already Nepali, Assamese, Oriya, Panjabi,
Urdu, Marathi and Gujarati have appeared—and others’ are
‘to follow at regular-intervals ), ‘as well a3 through other Indian
‘languages (e. g. Hindi through Bengali, Bengali through
( ix).

Hindi, Bengali through Gujarati, Bengali through Marathi,

Bengali through Nepali, Assamese through Hindi—only these

have so far appeared, besides in the same series, outside of the
_ “Self-taught” series—Learn Bengali Yourself (Through Eng-
lish ), Learn Hindi yourself (Through English). . These books
are short in compass, and competent native speakers of the
various languages are in all cases joint authors or collaborators
with Sri Bidhu Bhushan’ Das Gupta, who is the General Editor.
In addition, the Samanvraya Bhsraw has just published the
first of a series of Tri-lingual Dictionaries of a handy size—a
Hindi-Bengali-English Dictionary. of 1000 pages approximately,
which I have seen with the other publications. This dictionary
is sure to be of great usefulness to students and writers, Other
Trilingual Dictionaries of the same size are contemplated..
Samanwaya Bharati has published a. shorter Hinds-Benggli-Assa-
mesa & English word-book, a Hindi-Bengals-English word-book..
There. are othet help books, readers and grammars waiting
to come out, and already Hindi and Bengali are there. -All
these books are very reasonably priced.

Sti Bidhu Bhushan Das Gupta is doing nation-building
work of the highest integrational value There are several well-
known institutions in India which with Government support,
direct or indirect are dedicated to the same kind of work.
. Thus there is the Sahitya’ dkademé of Delhi with branches in

Calcutta, Madras and Bombay, which is run by the Central
Goverment as a sort of a National. Academy: for Indian
Literature as written in all the Indian languages to which
recognition has been. given (including also English and Sanskrit), ,
and the Sahiya Akadems is doing same kind’ of work, though
ata higher literary and intellectual level, ‘There is also in
Delhi the Nationa! Book Trust, which is a semi-Governtnent
institution which’ prints and publishes books in different
“(x )

Modern Indian Languages and in English, though not grammars.
and dictionaries. Then there is the Hindi Directorate at the
Centre, which concerns itself almost entirely with teaching
and spread of Hindi as the link-language of India, and this.
Directorate is run by the Central Goverment. There are.
the various Literary Academies ( Sahitya Parishadsa ) for the
various states for the development of the languages and
literatures in the various provincial languages, and these Sahitya
Partshads (in Tanit Nadu, the Tamil Sangam, and for Urdu, the
Anjuman-i-Taragqi-i-Urdu and the newly founded series of Urdu
Academies established at great expense in Lucknow, Patna,
Bombay, Hyderabad and Calcutta ) get patronage and support
from the State. The Government should encourage books for
this kind of Linguistic Integtation also, as published by the
Samancaya Bhirati of Das Gupta Prataihan of Calcutta, as
Government does with other publications by -private authors.
which have an accredited national or cultural value.

T chink these Language Publications of Sanaswaye Baarati
deserve sympatheric consideration of both the Central and the
State Governments who think that the Linguistic Integration
of India is something which will be of very great help for the:
strengthening of Iridian unity. i

The 4th January 1927 - Supiti Kumar Cuatterji
National Library Campus,
Belvedere, Alipore, Calcutta-27.