“হে প্রণম্য পিতৃদেব, তুমি তো বন্ধু নও/হও” (Yayati and Babur Complex)

“হে প্রণম্য পিতৃদেব, তুমি তো বন্ধু নও/হও” (Yayati and Babur Complex)

Debaprasad Bandyopadhyay

দেবপ্রসাদ বন্দ্যোপাধ্যায়

Indian Statistical Institute

January 10, 2009

Tepantar, Vol. VII, pp. 71-92, 2009

This project is on the age discrimination as it is found in the tyrant patriarchal society. It departs from the Freudian/Jungian meta-psychological project of universal Oedipus Complex and simultaneously adds something opposite to it. According to Bandyopadhyay, there is a reverse trend of castrating the younger one as well as an antithetical drive for preserving the progeny. Instead of “being father, having mother, which might be a possibility in some kowms, there is another trend of annihilating younger generation, i.e., “satisfied father with (physically or mentally) terminated sons.” Freud-Jung took their cue from Greek mythology and Bandypadhyay reiterates the so-called Hindu purana (the epic of Mahabharata that explains the repressive forces in society to primal repression by a father jealous of his male child’s youth and virility), to elaborate this hypothesis. In the Mahabharata, it was told that Yayati took his youngest son’s (Puru) vitality to restore his cursed aging. This planned process (with Malthusian mindset) of termination of younger generation is observed in the domain of certain society. Thus Bandyopadhyay names it as Yayati complex. On the other hand, the caring attitude towards younger generation is named after war-monger Babur, by remembering his effort to save his child. The Babur Complex relates the popular legend of the Timurid Conqueror Babur (1483-1531), who when his son and heir apparent Humayun fell sick and was declared dying by the court physicians , circled his sick bed thrice and prayed for the ailment to be given to him and his wards life be spared to altruistic actions by patriarchal figures in society . In this case, the nexus between saving the progeny and the preservation of private property is also being observed. Bandyopadhyay questioned the Freud’s taxonomy of mind and proposed a different taxonomy by rearranging the concept of mind as it is found in sahajiya tradition. The simultaneous and overlapping operations of Yayati and Babur complex (thanatos and eros) originate from context-sensitive ego and not from the Id (Freud thought that Oedipus/Electra complex was formed from the Id), therefore there is no universal truth-claim on the part of Bandyopadhyay regarding the existence of Yayati/Babur complex as it varies in different spaces and times.


Note: Downloadable document is in Bengali.

Number of Pages in PDF File: 12

Keywords: Yayati & Babur Complex, Crippled Creativity hypothesis, Psi-properties


About Debaprasad Bandyopadhyay

Debaprasad Bandyopdhyay (b. 1965), through his 25 years journey in the realm of institutionalized academics did 27 different types of works, which are someway different from the earlier paradigms or, one might say that those works are not only mere reproductions of his inherited institutionalized cultural capital or a mimicry of a colonially imposed model that leads to intellectual anorexia or rather a type falsification of earlier paradigms. However, that might be not only a lofty claim but it also hid the fact that all our information and knowledge are socially accumulated knowledge that was, it is matter of regret, posed as private property through the sign © and the wisdom is rarely available. Bandyopadhyay’s works and projects are the products of his social milieu. Bandyopadhyay is a local sub-altern public sphere academician, who avoids the technical intelligentsia (followers of Sahib’s models and they are not committed to the persons who are accommodating surplus work-time to them by performing surplus labour) or inorganic intellectuals and thus fails to be a part of academic tribe and its subsequent socialization process. Of course, that socialization process does not lead to legendary Socratic dialogue. He is also a political activist though he has not affiliated to any political parties as he was always talking about the corporatization of political parties within the money-sign-based democratic system. He is a regular participant in TV and radio talk-shows and documentary films, street-corners’ talks and International seminars on socio-political, psychological, linguistic, environmental and economic issues. He also writes editorial columns in newspapers. He is also a part of parallel academics as it is found in West Bengal’s Little Magazine Movement, though that was not counted as the part his academic pursuit by his parent institute. His parent institute justifiably does not believe in the domain of parallel academics as this unorganized sector does not directly contribute in the transactions of formal/organized print capitalist eco-enemy paper-publication. Though the dissemination of knowledge is also observed in this space of these parallel academics as all these writings in public sphere simultaneously influence the classroom-discourse and some of them are translated into English, French and Italian. Not only that, Bandyopadhyay also sought engagement with the people, who, by supplying their surplus labour, are sustaining his livelihood. Bandyopadhyay, a linguist by training and a Ph.D.-holder (1996), a junior lecturer (1999-2011) in an autonomous central government institute in India, tries his best for those from he has received and is receiving the manifestation of surplus labour by executing some self-funded projects on economic issues in West Bengal, India. Recently he has got a consolation promotion to the post of Assistant Professor. He has done following 27 research works: 1. Crippled Creativity: An inquiry into language, psyche, society: 2. VALENCY OF BANGLA VERB AND PROBLEM OF COMPOUND VERBS: 3. Archaeology of Bangla Grammar : 4. CAN COMPUTER SPEAK? 5. FUZZY LOGICAL EXPRESSION IN BANGLA : 6. FOLKLORE AND FOLK-LANGUAGE: MYTH OR REALITY? 7. HISTORICISM IN THE DISCOURSE OF BANGLA LANGUAGE AND LITERATURE 8. ABHABA, ECP, DELETION AND TRACE 9. SVATVA OR MY-NESS AND ECONOMIC ENTITLEMEMT 10. TRANSLATION STUDIES 11. MASCULINITY STUDIES 12. YAYATI & BABAR COMPLEX 13. SOCIO-ECONOMIC SURVEYS IN AGRICULTURE AND INDUSTRY IN WEST BENGAL 14. CONCEPT OF BODY IN INDIAN PHILOSOPHY AND ARCHITECTURE 15. THE CONCEPT OF ERROR (KHYATI) IN MAD-(WO)MEN’S LANGUAGE 16. THE CONCEPT OF PERCEPTUAL TIME AND GRAMMATICAL TIME IN BANGLA 17. BANGLA CALLIGRAPHY, LANGUAGE ART AND LINGUISTIC PEDAGOGY 18. WO(L)D SPACES: NON-EXISTENCE OF WORDS 19. ANEKANTA METHODS 20. SILENCEME: SILENT OTHER IN LINGUISTICS 21. IMAGINED BOUDARIES AND PRE-COLONIAL INDIAN IMAGI-NATION 22. MAKING OF THE INDIAN PHILOSOPHY OF SCIENCE 23. SEGMENTING THE SUPRASEGMENTALS : MUSICKING IN SPEAKING 24. INTERPRETING GENETIC STRUCTURE BY DEPLOYING LINGUISTIC STRUCTURE 25. GLOTTOPOLITICS OF LINGUISTIC SUBALTERNITY OR AN AGENDA FOR PLANNING FROM BELOW 26. SEMIOTICS OF PHOTOGRAPHY 27. SOCIOLOGY OF CONTEMPORARY ACADEMICS
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