Dineshchandra Sen (1866-1939) was a real devotee of Bengali culture. His language was based on his language, literature, culture, and life. His focus was to focus on the overall integrity of the region's population of Brat's people. Because they have captured the spirit of Bengal in the true sense.
Most of these non-viable brats lived in East Bengal. As a result, he has rescued him from churning East Bengal, which is contained in the real truth of the history. Within Bengali culture, he found non-communal spirit seeds. He never saw Bengalis and Hindutva together. The liberal attitude of the Brat people, instead of the classical narratives, enabled them to be above the caste-religion and become real humanitarian and secular. As a result, the non-verbal people of this region have repeatedly converted but liberated humanitarian non-communal sentiments have remained in them.
Dinesh Chandra Sen's childhood and adolescence was spent in the rural areas of Manikganj-Dhamrai, but it was a culturally richly developed cultural scene. His father was a creative person, a Brahma religionist, a man of human understanding with a rich taste. On the other hand, in his family environment through Vaishnava literature and music, he was a loving and generous feeling of loving heart. In the latter half of the nineteenth century, in the national minds of Bengalis, the strong sense of self-awareness and the prosperity of the rich past were created against the colonial thought and resulted in the lifetime of Dinesh Chandra Sen.
Dinesh Chandra Sen was the head teacher of Comilla Victoria School while writing the first history books of Bangla literature Bangabasha and Sahitya (1896). At that time the parable of the book printed in front of him was not the same. By accepting huge labor, it is based on the basis of the collection of more than three hundred Bengali pundits from Comilla and surrounding areas. He was able to accept the Muslim contribution in the development of Bangla literature because he was unselfishly free from his sublime devotion. He writes:
Brahmanas were opposed to the first language proliferation. They gave the title of 'All-Nation' to Krittivas and Kashidas, and for the eighteenth Puran translators, they identified the place in the name of Raurav. How did the language of Bangabandhu get access to this rich chamber? What the Brahmins used to see him in the face of hatred has been said earlier. In this situation, why did they become kind to this language?
We believe that Bangabiyeja by Muslim was due to this fortune of Bengali language. (Ninth edition, 1986, p129)
As the first successful historian of Bangla literature, Dineshchandra Sen explained the materialist's liberal view of the contribution of Muslim rulers to the development of this literature; later, sadly, his absence among many is remarkable.
From 1913 to 1932, his most important work as Ramtanu Lahiri Research Fellow at the University of Calcutta was that, in four volumes, Eastern-songwriting edit. He also translated these into English, in four volumes, as the Eastern Bengal Ballads. Mymensingh-Geetika was named after its first volume.
The achievement of the past and the genre that he gives to the editing and compilation of poetry is a great one. But his attitude towards him remains active. It is to be remembered that the colonial regime is engaged in self-determination to overcome the inferiority complex among the colonized people, the educated values of this country are engaged in the investigation of their own traditions and culture. This spell gives the inspiration of Dinesh Chandra Sen to churn the country in writing the history of Bangla language and literature, and motivate him to become brilliant in the hard labor of discovery of ancient books. Through the writings of this book, he came to the conclusion that in the geographical range of the whole of Bengal, there are different characteristics of East Bengal. In the eastern part of Bengal, the practice of genuine literary literature was much more vigorous in the lives of lower-level non-Aryan people. Life of the people of this region is constantly struggling, as is the simplest, uncomplicated, transparent and credible in liberal consciousness. Religious constrictions have not made their life corrupt or human emotions. As a result, this region has also been created in the medieval background, narrative poems of the most devout human love of Bengali literature.
In this life-line of the Gita literature, then, Dinesh Chandra Sen noticed that the culture of Bengali literature, free from the influence of Sanskrit literature, has its distinct personal characteristics. He said, here we are
Get the language of Bangla language. Living as well as living hundreds of centuries, the language of Hindus and Muslims has become a common property. This is the language of the hole Bengalis. There is no caste discrimination in this regard... This psyche can be clearly understood by both the Hindu and Muslim ... how far apart and how far away the Sanskrit bhangala is. "(Mymensingh-Geetika: Bhate Most)
After retiring from his job in 1932, his work has become important as he wrote in two volumes, in the form of Big Bang (1935) and Muslim contribution in ancient Bangla literature (1940).
In West Bengal, he has given a lot of excitement about the past glory of Bengalis while presenting the history of Bengal before the British rule. Because of not being governed by the upper-caste authoritarian motions, its history-realization has helped in realizing the truth. As a result, he praised liberal patriarchal characteristics of Buddhist Pala dynasty kings and did not hesitate to criticize the narrow view of anti-Bengali and anti-Bangla anti-Bengali people of the upper castes. On the other hand, after evaluating the activities of the West Asian rulers in the country from the 13th century, he followed a favorable view. In the field of Bengali language and literature, he was able to establish a sympathetic attitude of medieval rulers in the process of investigative analysis. In the case of the creation of the most advanced and rich literature of the medieval period, the important contribution of Vaishnava Dharmandolan to the judiciary and the synthesis of two religious cultures of governance does not escape his attention. Vaishnava religion movement has awakened the liberal, humanitarian and loving feeling in society, that is definitely a protest against the caste system. He called Chaitanyadev as 'the head of the ancient society and the first rebel.'
The contribution of Muslim to the ancient Bangla literature has been expressed in his objective, true expression, without fear. This contribution of Muslims is mainly in East Bengal Muslims in this part of Bengal were the majority. This is because, in the words of Dinesh Chandra: Natha-panthis had started taking refuge in Islam in the eastern region due to the burning of the Senas. Islam did not preach it vigorously there. The Buddhist population of Eastern Bengal was the largest number of people in general. They took shelter of Islam after being oppressed by the fanatic Hindu society. That's why Muslims in East Bengal are number one. (P.26-27)
At the beginning of this book, he mentions the immense emotional affection of medieval poets Abdul Hakim ('Bangshahi Hinges Born in Bengal) ...'. The Bengali Muslim poet is embedded in this affair, in his entire book, the seed of the statement presented. He emphasized the importance of two sections of Bengali literature made from the Middle East in the region from the East Bengal to Arakan. A romantic maneuver; The other is East Bengal-Geetika. Explaining the positive characteristics of romantic poetry, he noticed that the strong Bangla linguistics of these writers. He also mentioned the patriotism of these poets as well. According to him, in most cases, this literature was created as a translation of the writings of the Arabs-Persia, but it has been expressed in the words of life of the Bengalis, life, and compassion of their pleasure and pain. They have become more pleasant, heartfelt, and own resources of Bengal, by the domination of native elements. He has correctly identified the poets' secular Bengali ideology.
On the one hand, on the one hand, throughout his life, he showed self-esteem by presenting the prosperity of his literature-culture against the greatness of colonialism, on the other hand, in the local background, showing the low-level liberal feeling against the upper class narrow mindset, proper bias He never felt inferior as a Bengali, but he felt proud of the rich culture of the lower class, and the culture of Bengali culture.