পাতা:শ্রীরাজমালা (দ্বিতীয় লহর) - কালীপ্রসন্ন সেন বিদ্যাভূষণ.pdf/৫৬২

( श्रां ) ত্রিপুরার প্রাচীন ভৌগোলিক, ঐতিহাসিক, সামাজিক এবং রাষ্ট্রীয় ব্যাপারের পাণ্ডিত্যপূর্ণ আলোচনা করা হইয়াছে। এই বহুমূল্য ঐতিহাসিক গ্রন্থ যে বাঙ্গাল ভাষার গৌরব স্বরূপ,বলিয়া গণ্য হইবে, তাহাতে সন্দেহ নাই । F O R W A R D. Sunday–Dec. 25, 1927. SHREE RAJAMALA (voL. i.)—Edited by Sj. Kaliprasanna Scm Vidyabhusan, Published by the “Rajmala Karjyalaya,” Agartala, Tripura State. PP. 3 16. The illustrious, royal family of Tripura is to be congratulated on the splendid publication under royal auspices which has come to our hands— the first volume of the Rajmala or the chronicle of the princes of Tripura. Regeneration of our nation would have been much easier if we could call back the old traditions so rudely shattered by foreign despoilers, but without which, all that we build is built on sand. These traditions—the vehicle of our Indian culture—may be rescued only if the history of our country can be restored. It is a great pleasure therefore to see that under the enlightened patronage of the Royal family of Tripura Mr. Kali Prasanna Sen Vidyabhusan has edited the first section of the ancient chronicle which contains the history of this family during the last five centuries. The printing and make-up of the book leaves nothing to be desired. The book is elegantly and artistically bound and profusely illustrated. The author's extent of knowledge is simply astounding ; he has handlcd the multifarious facts with astonishing adroitness but there is a serious drawback which considerably diminishes the value of his work; his historical sanity is sorely at a discount. The first and foremost duty of a historian is to keep an open mind. This our author has not been able to do. A superstitious awe of the Shastras has overshadowed his commonsense and some of his arguments are extremely fantastic and puerile. He argues that persons mentioned in the Rigveda need not have lived previously to the time of the composition of this work because it is direct revelation and therefore preceded all men and matter. He has implicit faith in the Puranas and does not shrink even from a Kalpantara theory to synchronise the conflicting data in them and most disconcerting of all is his pious indignation at the unbelievers who have the impudence to question the correctness of the statement of the Shastras that people in the Golden Age used to enjoy a deathless life of millions of years. Yet all this deplorable narrowness of vision hardly affects the intrinsic merit of the work. Coming to the historical period our author is master of himself. Here he is seen at his best criticising with critical acumen the absurd theories of Indian and English