BENGALI NEW YEAR ON FESTIVALS SHRA'VAN'II PU'RN'IMA' OBSTACLES ARE THE SIGNS OF PROGRESS ONE WHO REALIZES BRAHMA BECOMES BRAHMA ON THE COLOUR FESTIVAL THE HISTORY OF BENGAL HETEROGENEITY IN AESTHETICS BENGALI NEW YEAR official source: A Few Problems Solved Part 5 cross-references: none this version: is the printed A Few Problems Solved Part 5, 1st edition, version (spelling mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. Nothing in this world is meaningless -- rather everything is meaningful. Suppose a person stumbles while walking in a field ; even this is not meaningless. Another person bursts into laughter ; that also is not meaningless. Itiha'sati itiyarthe itiha'sa -- "That which brings smiles, is called history or itiha'sa." Thus amidst smiles and tears, human beings move forward. The branch of human knowledge which depicts these joyful or tearful events is called history Dharma'rthaka'mamoks'artham' niitiva'kyasama'nvitam Pura'vrttakathayuktam itiha'sah pracaks'ate. "That which leads to the attainment of the four vargas, the four goals of life (dharma, or psycho-spiritual goal, artha or psychic goal, ka'ma or physical longing, and moks'a, or spiritual salvation), that which imparts the knowledge of the highest morality, and which explains the chronological history of past events is called itiha'sa." We belong to the world -- the world is our homeland. To state it more clearly, the entire universe is our homeland. In one corner of this universe there is a small planet called earth, and in one corner of this earth there is a community called the Bengalis. While advancing from the distant past, this community has reached the end of a dark period ; a new year's dawn is about to break in its history. The Bengalis will have to move forward still further, and in this path of their movement, there is no pause, no rest -- no punctuation mark with comma, colon or semi-colon. They must move ever forward. Indeed, they are moving and they will continue to move. For movement is the very essence of life, the living proof of its vital existence. Those who stop in the middle of their movement have lost the very characteristic or dharma of life. Aka'sh pa'tha're caleche phuler dol Niirava caran'e baran'e, baran'e, chu'te sahasra dha'ra'y Duranta jiivani nirjharanii Maraner ba'ja'ye kinkinii. "In the vast void are floating an unending flow of flowers Moving silently in various hues In countless flows rush the indomitable stream of life Tolling the knell of death." Human beings must move forward, ignoring the frowns of staticity. Only those who move ahead vigorously are capable of making history. The Bengali community is not a mere handful of persons : they total 160 million people. So they have enough vitality to move forward, ignoring the frowns of death. In this path of historical movement, what is the law of motion ? Motion is never linear, rather it is always systaltic, it is always pulsative. Each New Year's Day is the starting point of a pulsation in history. So during the stage of pause and speed at the New Year, people look back and discover that they have moved forward leaving many things behind ; and they also look ahead and see many things in front of them -- they realise that they will have to do many things in the future. Accordingly they make many plans and programmes to utilise the coming year in a fruitful way. This New Year's day is the day of recollection of our past resolutions, when we remember our past plans and goals. By reviewing our past mistakes, we find the rectificatory measures which will help us gain enough strength to move ahead with new zeal. Many of you perhaps do not know that the modern Bengali community is over 3000 years old. If we accept that the Rg Veda was composed between ten to fifteen thousand years ago, and the Yajur Veda from five to ten thousand years ago, then the Atharva Veda is certainly 3000 years old. In the Jain scriptures which Mahaviira Jain propounded 2500 years ago, there is a direct reference to the Atharva Veda, which proves that the Atharva Veda is older than the Jain scriptures. That is why I say that the Bengali community is more than 3000 years old, for there were various references to Bengal in the Atharva Veda. Much later, when the demi-Magadhii language was being transformed into old Bengali, words like Ban'ga, Bengali etc. were in vogue. Many people think that the word Bam'la has come from the Turkish word Banjal or the Persian word Banjal, but they are mistaken. In Chinese the word Banjal has been in use for the last 5000 years, for in Chinese the land of Bengal was called Banjal. So both the land of Bengal and its community of people are very ancient. When the demi-Magadhi language was being transformed into old Bengali, in the Buddhist poetry of the period, there are references to the words Bam'la and Bengali. For instance, Ba'mla nila ja'ya' ("They married in Bangal"), or bhuesu-ku a'ji tu Bangali bhaeli aiya gharan'ii can'o'a'lii lelahi" ("Busuku, you became a Bengali today, and the mistress of your house has become an untouchable.") The word Bengal is mentioned here. Had the word Bengali been from Turkish or Persian, then it would not have been more than 700 or 800 years old. So it clear that the Bengali people have been marching towards a glittering future from an ancient past for over 3000 years. This is not a community living in a state which has only recently been demarcated ; its political structure has undergone numerous transformations. Because it is so ancient, it has achieved progress in various stages. Just as it has assimilated many things from others, so it has also given many things to others. Consequently the Bengalis have their own dress and the women have their own distinctive style of wearing sariis. They have their own almanac, literature, script, and style of intonation, and they also have their own social system of inheritance. As far as I know no other community in the world has so many unique specialities. In Europe or elsewhere, a particular community is called a nation in modern terminology ; however, if we would go deeper into the Latin root meaning of the word "nation", we would be more cautious in using the term. But the Bengali community is more than a nation. In every phase of its history the Bengali community has made enormous progress. A community which is constantly progressing should have a special system to record its chronological history, and also a system for reckoning time. Ancient Bengal (the then Paondravardhana) had as its capital Sim'hapur for 750 years. Sim'hapur is presently a very small town in the district of Hooghly. Sim'habahu was one of the kings of that period. His son Vijay Sim'ha conquered Ceylon and changed its name to Sim'hala. As Vijay Sim'ha died without children, he brought his nephew Pa'nd'u Vasudeva from Sim'hapur and made him the king of Sim'hal and Kerala. The descendants of Pa'nd'u Vasudeva are known as the Nayars of Kerala; they migrated from Bengal 2514 years ago and settled in Kerala. At any social function of Bengal, any auspicious social ceremony, Bengali women produce a special sound which is called "huludhvani". This system is also found amongst the Nayyar community of Kerala even today. Another prince of Sim'hapur was Sahasneva'hu who conquered Thailand and named the country Siam. Another king of Sim'hapur was Shaliba'hana, who opposed the then prevalent calendar system of India. In those days the calendar system was based upon the lunar month ; that is, twenty-nine days made up a month and 354 days comprised a year. According to this system there was no link between the crops and the seasons, and in some years the Bengali month of A's'a'r'ha (the month of the monsoon) began before the rainy season, and in other years it began after the rains were over. This system caused much inconvenience to both the farmers and the government during the collection of taxes. Consequently, Shaliba'hana rejected the lunar calendar system and 1387 years ago introduced a simple new system of calendar which is followed even today in Orissa, Assam, Bangladesh, and by the revenue collectors of North India. During the reign of King Akbar, the hisri year was changed from the lunar system to the solar system, and it was renamed the fasli year. The fasli year begins from the month of A'shvin (the time of harvesting the autumn rice). According to the previous calendrical system of Bengal, the year began at the time of harvesting the late autumn rice. So from the reign of King Shaliba'hana, the Bengali year started from Agraha'yana. (The astrological name of the month was Marga Sha'rs'a but as it was the first month of the year it was called Agraha'yana. Until the days of Akbar, Agraha'yana was the first month of the Bengali year. Later, to maintain adjustment with the calendar of the rest of India, the first month of the year was changed from Agraha'yana to Vaesha'ka. The full moon takes place in the month of Agraha'yana with the appearance of the Mrgas'hira star. In the rhymes of old Bengal, for example, Agra'n'ete bachar shuru nava'nna hay mit'he Paos'ete a'oli ba'oli ghare ghare pit'he. Ma'ghma'sete Shrii paincamii cheler ha'te khar'i. Pha'lgunete rog sa'ra'te pha'ger chara' char'i. Ca'eter ga'jan ba'jan Ka'npe ba'm'la' sa'ra'. Vaesha'kh ma'sete sabe ca'y jaler dha'ra'. Jaes't'hi ma'se s'as't'i ba'ta' ba'ndhe s'as't'hiir dor. A's'a'r'hete rathaya'tra' na'iko loker or'. Shra'van'ete jhulan dolan pathya ghrta mur'i, Bha'dra ma'se pa'nta' baha't kha'n Manasa' bur'ii. A'shvine ma' Durga' a'sen kola'kuli kar'e, Ka'rttikete a'ka'sh pradiip shasya raks'a kare. "The Bengali year begins in Agraha'yan when the new the rice tastes deliriously sweet. In the month of Paos'a in the festival of a'oli-ba'aoli, Every house prepares sweet rice cakes. In Ma'gh on the fifth lunar day the children first learns to read and write. In Pha'lgun'a red powder is smeared to cure disease. In Caitra on the occasion of the Ga'jan festival the whole Bengal throbs with the sounds of drums. In Vaesha'kha people anxiously await the rains. In Jais't'ha people celebrate the worship of Sas't'hi (the deity of children). In A's'a'r'ha there is an unending stream of people in the ratha festival. In Shra'vana during the swinging ceremony of Krs'n'a people are entertained with puffed rice fried with butter. In Bha'dra the old snake goddess is presented with stale rice. In A'shvina the goddess Durga' is worshipped in every house. And in Ka'rttik the lamps in the sky protect the cornfields." This poem is called ba'rama'sya', the depiction of the twelve months of the Bengali year. This shows that the Agraha'yana was the first month of the year. In those days married Bengali girls did not set out for their paternal homes in the month of Ka'rttika : Ka'rttika ma's vachaner shes' jeorna' pita'r desh. "Ka'rttik is the last month of the year, not an auspicious time for setting out for father's house." This shows that the Ka'rttika was the last month and Agraha'na was the first month of the year. But according to the Indian system of reckoning and the newly introduced system of Sam'vat, when the full moon takes place with the appearance of the Visha'kha' star, the month is called lunar Vaesha'ka. In lunar Vaesha'ka as long as the sun remains within the scope of Me's zodiac sign (Aries), the period is known as solar Vaesha'ka. The Bengali month of Vaesha'ka is the solar Vaesha'ka. Yesterday the sun was in Pisces zodiac sign, but today it is in Aries. That is why today is the first day of the Bengali New Year. This was first introduced by King Sha'liba'hana. According to some, the Bengali word sal or year is derived from the Persian word sal. That may be true, but in the case of Bengal, the system of the Bengali year was introduced by King Sha'liba'hana. King Sha'liba'hana was assisted by the famous astrologer Jayanta Pa'nigra'hii of the then Danda Bhukti, who introduced the new system of reckoning the Bengali year. In the Pathan and Mughal periods, Danda Bhukti, now known as Midnapur, was called Hizli Parganas. In those days Burdwan bhukti, Somata't bhukti, Pa'on'd'ravardhana bhukti and Ka'mtapur bhukti (which included some districts like the present Jalpaiguri, Goalpara, Koochvihar and Ram'pur), were all under the sovereignty of the king, and so they all accepted the Bengali system, as did Assam and Orissa. The Bengali community is making progress in various spheres of life. And with this progress, the lunar and solar dates and years are inseparably associated. None of these matters can be removed from social life, nothing can be discarded. It is rather like the crown of the bridegroom during a wedding -- if the crown is removed, the bridegroom is no longer a groom. Again the Bengali New Year has come. So the Bengali community, who were very vibrant in the past, are still alive today; and I hope they will live dynamically in the future also. The same Bengali community will have to renew their resolution to make the new year more successful, to make their existence more vigorous. This is a day of rejoicing, and amidst this rejoicing the Bengalis will have to determine ways of improving their individual and collective life, and developing their resources for their future Progress. Na'nyaha Pantha' vidyadte anyananya. "There is no other way for a living community besides this." This is not the time for laziness; rather it is the time for intense activity. Let every moment of your valuable time be used properly. With these words I conclude my discourse. 4 April 1980, Calcutta ON FESTIVALS official source: A Few Problems Solved Part 5 cross-references: none this version: is the printed A Few Problems Solved Part 5, 1st edition, version (spelling mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. While moving forward and working in individual life, people sometimes become tired ; this happens to everyone. Even the women of the house while working continuously sometimes complain of their daily drudgery. "We can no longer tolerate this monotony." Those who are employed in factories also say, "We cannot bear this drab and dull existence any longer." Every day they come and go in the same boring way, and because of this continuous monotony, people lose all interest in life. They become totally dissatisfied with the world, and their minds become assailed with cynicism. At that time some one should say, "Why do you worry ? You should not be anxious or dejected -- you must not feel sick at heart. You have your physical strength, you have your hands and feet to work and walk, you have your intelligence. If necessary you should take rest for a while. There is no reason to become frustrated in life." Mere movement is not the only characteristic of life ; the second characteristic is buoyancy of spirit. Not only should people move, but they should also move in such a way that shows they are full of vitality, so that the throbbing pulse of their lives will be a source of inspiration to others. This is the true characteristic of life. Human beings always need inspiration from their fellow humans. Thus one should say to others, "Why do you waste your time in idle pursuits? You should throw yourself into a maelstrom of activities. Why do you worry about the success or failure of your work ? If you fail, I am there to help you, I am with you. You needn't worry in the least." Those sick and disappointed people should be exhorted with these sorts of inspiring words. This dejected situation occurs not only in the lives of individuals but in collective life as well. Perhaps a particular community performed marvelous feats in a particular century, giving ample proof of its vitality and receiving the applause of all. But thereafter followed a century of stagnancy ; after a period of extreme over-exertion, the people suddenly became totally silent. When a newborn calf first sees the light of day, it becomes utterly confused and merely runs about aimlessly. Then all at once it becomes motionless and starts to suck its mother's udder. After a few days it starts eating grass and stops running about altogether. Human life should not be like this; it should be full of dynamism from start to finish. If it fails in this, it will cease to be human life in the true sense of the term. Just as people psychologically do not like to move, similarly they do not want to be cast aside either ; no one wants to become a thing of the past. Those who are still employed start thinking before their retirement, "Now I shall be cast aside in the world, as I will be unfit for any worldly activity." While thinking thus, they feel very unhappy. Males after retirement try to keep themselves engaged in this or that work. but this women often cannot do -- they merely remain in the house doing nothing. What a pitiable condition ! It is a peculiar situation, and it develops a tragic psychology. If you call a person an old man, he will not react sharply, but if you call a woman an old woman, she will be extremely angry. Thus women always pretend they are younger in age than they actually are, for no one wants to lose the essence of their life. In collective life as well, a particular community may demonstrate its efficiency for a while, and in that community many great persons may be born. But thereafter, everything comes to a standstill. With the noise of a bustling wind, people reminisce, "Oh, my grandfather accomplished this great feat... my aunt performed that marvellous work... our surname is Roychoudhury. for we were once great landlords........" Thus people always ruminate over their past and gloat over their ancestors, because they have no glorious present at all -- everything is an empty void. When a community thus loses its inner wealth, then it tenaciously clings to the skeleton of its past and says, "I was this, I was that." But they are unable to say, "I am this, I am that." I hope you realise the significance of this. Now, what is essential in such a circumstance ? One must say, "Do not bother about what your ancestors have done. Why can't you do the same ? The same warm blood is flowing through your veins as flowed in theirs." Amra ghuca'ba ma' tor ka'lima' ..... Ma'nus' a'mra' nahi to mes' Devii a'ma'r sa'dhana' a'ma'r Swarga a'ma'r a'ma'r desh. "Oh motherland, we will remove all your stains, for we are human beings, not sheep. You are my goddess, You are my sadhana, you are my heaven, you are my hallowed land." The poet Diijendralal Roy said, "We have done many things in the past, but now we can do nothing. We have lost our glory, we need not be anxious. The stains of our inglorious life of today will certainly be removed, for we are human beings, not sheep." Thus when any community is caught in a muddy whirlpool, then someone must come and declare in a thundering voice, "Do not be alarmed. There is no reason to think that those who had a glorious past will not have a glorious future as well." Uttis't'hata ja'grata pra'pya bara'n nibodhata : "Arise, awake awake and learn from a competent teacher, and then start to work." Just as the guidance of an inspiring person is necessary in individual life, similarly in collective life also there should be someone to give a clarion call to action. When collective life becomes dejected, then a divine personality is necessary to galvanize people into action. Some means must be found for people to cast off their lethargy and start life anew. People often feel bored with their humdrum lives, with their mechanical routines ; thus a fresh start must be created through festivals or utsava. The root verb su means "to be reborn." Su plus -al suffix = sava. The substance which produces new vigour in the body is called a'shava, or wine. Similarly ut + su + al = utsava, which means "festival." "Ut" means "above" and "sava" means "rebirth" ; so utsava means "an occasion which gives human beings fresh inspiration to live a new life." When people become tired and uninspired, when they can no longer look towards the future with hope, when their colourful dreams are shattered, at that time the sweetness of a festival brings new joy and vigour in life. Thus in individual and collective life, the importance of festivals is tremendous. One should always remember that festivals should be such that all can take part in them without any ostentatious display of wealth, and with an upsurge of their life force. And these festivals should be conducted in such a way that people take part in them from a spontaneous inner urge. I hope that you will make such arrangements so that all are attracted towards your festivals which will be more and more charming -- and this will bring about your collective welfare. 30 April 1980, Calcutta SHRA'VAN'II PU'RN'IMA' official source: A Few Problems Solved Part 5 cross-references: none this version: is the printed A Few Problems Solved Part 5, 1st edition, version (spelling mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. Just as this material world made of the five fundamental factors cannot be neglected, similarly the human mind which is made of ectoplasmic stuff also cannot be ignored. The mind evolves due to clash and cohesion in the material world. Similarly, out of clash and cohesion within the psychic body, Self or unit consciousness evolves. This is why the path of psychic culture cannot be ignored or neglected. As a result of constant psychic culture, the mind will be elevated to higher states of spirituality, and that evolved mind naturally seek to merge into the Cosmic Entity. The human entity wants to be identified with the Supreme Entity. The microcosms long to expand themselves until they are as vast as the Supreme Entity, because expansion is the very nature of human dharma, that is, Bhagavad Dharma. Vista'ra (expansion), rasa (flow), seva (service) and tadsthiti (attainment of the Supreme) are the four aspects of human existence, and there must be progress in all these spheres. That progress occurs through the process of thesis, antithesis and synthesis. In the second stage of progress, the synthesis becomes the thesis and it is again opposed by antithesis. The resultant of the clash between the new thesis and antithesis is again synthesis, and this synthesis becomes the thesis in the third stage. This process of movement applies in the mundane sphere as much as it does in the sphere of ideation. This movement in the physical sphere takes place as a result of the fight against inertia in all respects. Many people hesitate to point out this simple truth, and others do not care to be reminded of it. For example, from the Medieval Age until the present there was a custom that upper caste people were not authorized to till the land, since tilling the land was considered a sin. When I decided to break this dogma by ploughing the land with my own hand, many opposed me. They objected saying, "No, no, no -- to use a plough is forbidden. You must not do it ! " But I did not heed their advice. I went against their dogma and ploughed the land with my own hands and found to my satisfaction that no harm resulted. They cautioned me again and again that such intransigence on my part would bring about my ruin. But I was not harmed in any way; their arguments were just useless dogma. When human beings are advised or forced to follow something irrational, that is a dogma. Why should ploughing the land be forbidden ? Why should one incur sin by doing that ? Strangely, after crops are grown as a result of ploughing the land, eating those crops is not forbidden. This means that the person who grows crops for me by ploughing the land will incur the sin for me ! What kind of logic is this ? In fact it is no logic at all. So movement in the physical sphere means to fight against this kind of inertia. That which thwarts your progress and endangers your very existence is your enemy. You have to smash the shackles of those obstacles and break through to a new light. Our physical body exists and works within this quinquelemental world. For the maintenance of this gross quinquelemental body there are the necessities of food, clothing, education, shelter and medical treatment, and in this regard you will have to establish yourselves through struggle. Human beings are social beings : they cannot live in isolation. The establishment of oneself through struggle no doubt takes place through individual efforts, but this individual effort has to be supported by collective approval and collective urge. On the foundation of this collective effort, human beings will continue their struggle. If the collective foundation is free from any flaw, then human beings will certainly establish themselves in their cherished goal. Thus human beings should have firm determination and a sound philosophy. They must continue their struggle in the physical sphere for the preservation of their individual and collective existence. The psychic inertness which I term dogma will seek to thwart your progress with all its might ; this is quite natural. One should not be fearful and stop moving due to this dogma. It should be borne in mind that forward movement always implies facing obstacles created by inertness. It would be unnatural if obstacles did not come. If obstacles do not block your path, it means you are only indulging in tall talk, you are not actually trying to move forward. We often hear people saying, "I just commenced a project and such-and-such person opposed me". This is quite natural. If you want to do something concrete, inertness in various forms and various ways will stand in your path. You will have to welcome these obstacles with a smile and say, "Hello obstacles, you have come. You do your duty and let me do mine." In Ananda Sutram it has been said, Ba'dha' sa' yus'ama'na' shaktih sevyam' stha'payati laks'ye "Obstacles are the helping forces which establish people in their cherished goal." There is also the vast psychic world of human beings which is composed of ectoplasmic stuff, which evolves out of the powdered-down five fundamental factors. It should be borne in mind that this quinquelemental world is a crudified form of the Cosmic Mind. Out of this quinquelemental world, through clash and cohesion, the ectoplasm or the psychic world has evolved. If human beings try to avoid struggle in the physical sphere, if they wrongly attempt to circumvent those obstacles, they cannot succeed. Rather as a result of their aversion to struggle, they will not undergo any ectopasmic development, and this will be harmful for them. Then when greater obstacles appear before them, they will not be able to confront them staunchly. Thus the struggle in the physical sphere is a necessary preparation for the struggle in the psychic sphere. Similarly due to expansion in the psychic sphere, various new ideas and facts will flash before a person's mind, and these will be a positive help in the struggle in the physical sphere. Such forceful ideation and unflickering psychic steadiness will help people in their spiritual expansion, and this spiritual expansion will lead them closer and closer towards Parama Purus'a. Then their minds will desire only that their small "I feeling" should be merged in the infinite, unbounded expanse of Parama Purus'a. And in that state they will be able to devote themselves more completely to individual and collective welfare. This is Shra'van'ii Pu'rn'ima'. It is an important day. Then I was very young, studying in Vidy'asagar College in Calcutta. One evening a very interesting event took place. Suddenly a wicked person came near me. I use the word 'wicked', but it is not a permanent state of human beings. A person who is wicked today may be a noble person tomorrow, and one who is dull or stupid today may be wise tomorrow. These are all relative matters bound by the bondages of relativity. No one can be called permanently wicked. It should always be borne in mind that one should always try to develop the good and the subtle in a wicked person. The word "good" in Bengali is bhala; this word has come from the Sam'skrta word bhadra. Bhadra became bhadda in Pra'krta-Pali, bhalla in demi-Pra'krta, bha'la' or bha'ila' in old Bengali, and bha'la in modern Bengali. In the villages in Faridpur District of Bangladesh, there is a rhyme, Bha'la a'ila bura' gela; "So the good came and the bad disappeared." Bha'la means "good". Again, there is a 1200-year-old Bengali poem: Pa'r gazara sam'ga soi durjana sam'ga abasara toi N'da na bindhu na ravi na' shashimandala Ujure uju cha'ri na' leo re ba'nka Niori bohi na kha'ore lam'ka Ha'the kam'kana na' leo da'pan Appane appa bujhata niya mana Pa'r gazara soi durjana sam'ga abasara toi Ba'ma da'hina yo khala bikhala' Saraha bhanai ba'ppa' uju ba'ta bhaela'. So here bha'ila' or bhadra means "that which progresses in all the three spheres": physical, psychic and spiritual. To willingly subject oneself to humiliation without protest, to tolerate injustice and accept all the agonies of exploitation as divine providence without resistance, is not the mark of a good person. The characteristic of good people is to fight against injustice, to firmly adhere to truth and righteousness, to protect the helpless and fight against all evil persons. Those who are merely simple and are of a meek and goody-goody nature are not good people. Let us return to our original topic. That evening a certain wicked person came to me. What could he expect from me ? But then he came. In accordance with natural human psychology, I asked him, "What do you want ? Why do you adopt this evil path ?" In the course of our conversation, he realized that he should change the course of his life, and he took initiation. That was the first spiritual initiation I ever imparted to anyone. And that same day, Shra'van'ii Pu'rnima, has again returned. A long time has elapsed since then. That was perhaps in 1939. This all took place 41 years ago. You must try to arouse the seed of benevolence that lies hidden in the inner recesses of the human mind. How can this seed be aroused ? Human beings will have to apply all sorts of measures -- persuasion, scolding etc. ; and at the same time you will have to continue your efforts so that the dormant seeds of psychic potentialities express themselves. And with their expression, the whole society will be benefitted. Today human beings must be inspired and motivated, and thus discipline is essential. To impose discipline is not bad. It has been said in the scriptures: Hitarthe sha'sanam ityarthe anusha'sanam. "That discipline which leads to the welfare of all human beings is called anusha'sanam." Society requires enforced discipline. In the scriptures it is also said: Nigraha'nugrahe shakto gururityabhidhiyate: "One who is capable of punishing or rewarding one's followers is called a Guru, a true teacher". Only one who can discipline as well as love a person, can be called a Guru. One who only punishes a person is not a Guru, and one who only loves is also not a Guru. Rather he or she is an enemy, for excessive love and affection spoils a person. Only one who does both these things is a real Guru. That is why people should be trained with both love and punishment. Where love fails, punishment helps. Medicine is not necessarily always sweet ; sometimes bitter medicines are necessary as well. Patients often refuse to swallow bitter medicines ; they cry in protest. But the ideal physician will force the patient to swallow the medicine. This is the proper way. Today the entire body of the human society is riddled with numerous ailments of dogmas -- as if the whole social body were stricken with leprosy. Under these circumstances humanity will have to undergo the necessary treatment and then move forward. Once again I repeat that no human being should be considered irrevocably wicked. One should always try to find the good lying latent in all people, because as their good qualities develop, society will respect them more. We should try to restore those sinful persons to an honourable position in society. Those who will not support your endeavour to establish those people in a respectable position, or those who openly harm society without restraint, will have to be dealt with firmly. And this will be for the welfare not only of those downtrodden human beings but also of the greater humanity, as well as for the satisfaction of Parama Purus'a. Shra'van'ii Pu'rn'ima' 25 August 1980 OBSTACLES ARE THE SIGNS OF PROGRESS official source: A Few Problems Solved Part 5 cross-references: none this version: is the printed A Few Problems Solved Part 5, 1st edition, version (spelling mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. To try to go beyond the walls of obstacles is the nature of all living beings, not only of human beings. To overcome the limitations of bondages, physical strength is not sufficient -- psychic and spiritual strength are also equally necessary. In spite of animals having sufficient physical power, they cannot make progress due to their shortage of psychic power, and their complete lack of spiritual power. But by the use of their intellect, even weaker human beings can easily cross lofty mountains, the mere sight of which makes the animals stand in awe. The very fact that human beings can do something which animals cannot in spite of their greater physical strength, proves the power of a developed mind. Now the question is, has the developed psychic power of human beings come overnight ? Certainly not. Their intellectual development has taken place as a result of prolonged clash and cohesion. The human mind and its vehicle, the brain, have been developing continuously, and as the medium for their developed minds and developed brains, humans have evolved more developed bodies which are very different from those of the animals. And this difference in the psychic sphere and the consequent difference in the physical sphere have distinguished humans from non-humans: this is the speciality of human beings. For instance, when an animal confronts an obstacle, it is ready to overcome that obstacle with its brute force ; whereas humans will deeply contemplate and finally overcome the obstacle by inventing various methods with their subtle intellect. It must be borne in mind that these obstacles are not merely physical, or temporal, or spatial, or personal. There are also other major obstacles in the psychic and spiritual spheres. Of these obstacles, the temporal, spatial and personal ones come within the scope of adhibhaotik obstacles. But the adhidaevik (psycho-spiritual and spiritual) obstacles are something different, something external. It is possible only for human beings to fight against these psycho-spiritual and spiritual obstacles, not for non-humans. Only in the physical sphere can non-human creatures put up a fight. In the psycho-spiritual sphere, the greatest obstacle is dogma. From their neighbours, from their own families, and from their teachers, unwholesome ideas are injected into people's minds. People cannot free themselves from these ideas, even when they are mature and highly educated ; they simply helplessly surrender themselves to these dogmas. What a tragedy ! "I understand something in one way, but I behave otherwise." Why is it so ? It is tragic that I do not have enough moral courage to oppose something which is wrong. I understand that a particular disease should be treated in a particular way, and I also follow that course of treatment -- but with a certain degree of hesitation and fear. People make offerings to certain deities secretly. The psychology behind this sort of ostentatious ritualism is this : if it helps, so be it -- if it doesn't help, never mind. This serious frailty of human beings is called dogma (bha'vajar'ata in Sam'skrta). For the welfare of the human society, human beings will have to struggle vigorously against these dogmas, which seek to devour them like cobras with outstretched hoods. Humanity must be liberated from the bondages of smallness, and thus they must transcend the limitations of bondage after bondage. After liberating themselves from one bondage, they will be ensnared by still another one, which they will also have to break ; and thus in the process of movement, when they are able to totally and finally smash all these obstacles, that day will be the day of emancipation for them. And for that auspicious day of emancipation, each and every human being will have to actively wait. Yet they must not merely look on passively; they will have to move ahead vigorously. The final obstacle is that of the spiritual world. For the dissemination of spiritual instruction, how many scriptures and mythologies have been composed, from age to age. And these scriptures, these social treatises and mythologies, have made so many contradictory statements. Each of them has claimed that its own utterance is the most correct and rational and deserves to be accepted, since it is the commandment of God. Now the question is, if all these utterances are the instructions of Parama Purus'a Himself, then why should there be so much mutual contradiction among them ? This should not be the case at all. Personally I do not find any difference between one person and another in regard to their fundamental spiritual psychology. There is no mutual contradiction in the case of jaeva dharma (animal dharma) or human dharma, Bhagavad Dharma. All these are the essence of humanity, born out of the deepest human psychology. In order to achieve success in the struggle against spiritual obstacles, the entire humanity has to be established in Bhagavad Dharma, and then only will human beings be able to breathe the free atmosphere of supreme emancipation, beyond all the insurmountable walls of spiritual obstacles. In this connection the utterance of Lord Krs'n'a should be mentioned : Mameva ye prapadyante maya'metam' tarantiite. "Whoever accepts Me as their shelter will be able to cross this ocean of Maya." What could be more painful than spiritual bondage, which is the greatest obstacle in the path of human movement, and which leads human beings to forget their humanity and identify themselves with animality ? Yet to fight against these obstacles and emerge victorious, and thereby to bring about human emancipation -- all these tasks become easier if human beings take the shelter of Parama Purus'a. Now the question is, what is the source of these obstacles ? The answer is that Parama Purus'a has a special power which is known as Maya'. Whose power is this Maya' ? The answer is, Shakti sa shivasya shaktih. Maya' is nothing but the immanent force of Parama Purus'a. Now human beings are eager to surmount these obstacles created by Maya', and for this there is no other way than for them to take the shelter of Parama Purus'a, the Lord of Maya'. 30 December 1981, Anandanagar ONE WHO REALIZES BRAHMA BECOMES BRAHMA official source: A Few Problems Solved Part 5 cross-references: none this version: is the printed A Few Problems Solved Part 5, 1st edition, version (spelling mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. Brahmavid Brahmaeva bhavati -- "One who realises Brahma becomes Brahma." I said yesterday that in the path of progress, there are three types of bondages: (1) a'dhibhaotika (2) a'dhidaevika, and a'dhya'tmika. The word adhi means "pervasively"; that is, any limited material object is called either quinquelemental or physical; but when something is pervasively related to all the quinquelemental factors, there the mere word "physical" or "material" will not suffice. We will have to use the term a'dhibhaotika ("all-pervasive physicality"). Similarly, when some action or reaction is taking place in the psychic sphere as the requital of some previous action, it is not sufficient to call it daevika (psychic phenomenon): we will have to use the word a'dhidaevika. Likewise, in the spiritual sphere, when there are some minor obstacles in individual life, we generally call them "spiritual" obstacles; but in a broader, more pervasive sense, they should be called a'dhya'tmika. As there are no proper synonyms for a'dhibhaotika, a'dhidaevika' and a'dhya'tmika, I am in favour of using the terms "metaphysical", "metapsychic," and "metaspiritual," respectively. I have said that the spatial, temporal and personal obstacles come within the scope of the metaphysical sphere. So when we use the terms metaphysical, metapsychic and metaspiritual, it will not be necessary to additionally use the terms temporal, spatial and personal. Now, human beings will have to persist in their untiring efforts to liberate themselves from these triple bondages; this is only natural. Animals also endeavour to do this, but due to their incapacity they cannot succeed. Yet as the result of their efforts, after lives together when these very same animals attain the human frame, they gradually overcome these obstacles due to their acquired momentum. These three kinds of obstacles can also be described as triple afflictions or trividha klesha. We will have to analyse how much relief human beings can actually attain from these afflictions. Now the question is, why is it not possible to conquer this metaphysical universe with the help of a physical body? Why can human beings not establish their supremacy over time, space and person? Humans may be able to expand their physical bodies by means of their efforts. You may have noticed that some animals, under some special circumstances, enlarge their bodies in anger or fear, just as a cat does when it is enraged or frightened. This is possible with the help of vital energy. And when human beings want to establish their supremacy over the metaphysical world with their physical bodies, then the interatomic and inter-molecular spaces of their bodies will increase, and ultimately due to internal clash the physical will no longer remain physical, it will be transformed into psychic : that is, by virtue of their psychic power, they will gain control over the quinquelemental world. And when human beings by means of their unit consciousness (jiiva'tma) seek to attain Parama Purus'a, then their unit consciousness will have to expand itself. In that stage the unit consciousness will no longer remain confined to the unit; it will be transformed into Parama'tma, the Supreme Consciousness. That is why it is said, Brahmavid Brahmaeva bhavati, "one who realises Brahma becomes Brahma". While performing meditation, when spiritual aspirants develop their intrinsic love for Parama Purus'a, there no longer remains any separate identity in them ; they become completely identified with Parama Purus'a. In an old poem it is said, je je u'juba'te gela' ana batta bhaila' soi. Those who have moved upwards towards Parama Shiva in the multipropensive plexus along the passage of shus'umna' have not returned ; and they are not expected to return again. That is why I tell you to continue your sa'dhana' sincerely, and in the process you will one day become one with Parama Purus'a, you will finally attain eternal bliss. This is the absolute and supreme goal of human life. 31 December 1981, Anandanagar ON THE COLOUR FESTIVAL official source: A Few Problems Solved Part 5 cross-references: none this version: is the printed A Few Problems Solved Part 5, 1st edition, version (spelling mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. Those who worship Parama Purus'a with single-minded devotion, with their undivided attention discarding all other mundane thoughts, and, bringing about a smooth softness in their mental flow, move towards Parama Purus'a, are called gopiis or devotees. No one can depict these types of devotees, because the inner devotion of their tender ideation is embedded in the deepest recesses of their hearts. It is completely internal, a matter of their psychic world. It is also difficult to give proper expression to the thoughts of these gopiis, who are specially endowed with this unique devotion and ideation. This sort of gopiibhava, the ideation of a gopii, may be attained as the result of spiritual practices and merit from the performance of virtuous deeds for lives together. While imbibing this ideation of a gopii bit by bit as the result of prolonged meditation and merit, one can gradually elevate oneself to the highest state of devotion. It may also happen that within a very short period, even within an hour or two, this gopiibha'va may be aroused as the result of exclusive absorption in Parama Purus'a. So one can become a gopii as a result of prolonged practice, or even within a very short period. This ideation is never confined within the limits of time. When a person moves towards Parama Purus'a with tender ideation, full of smoothness, full of sweet peace, he or she is called a gopii (samyaung mas'rn'ito sha'nto). Even while remaining in this exalted state, sometimes it happens that the mind of the devotee runs after materiality for a short while. Consequently in the blissful flow of the devotee's mind some blemish or distortion takes place. For instance, a poor person at the sight of the vast wealth of a rich man, may be tempted to think, "If I had that much wealth, I could have rendered greater service to the society, and to Parama Purus'a." Or when seeing an eloquent person, one may think, "If I had the same power of oratory, then I could also praise the glories of Parama Purus'a with my sublime force of expression." Although a person has sufficient knowledge to do some work yet such a person may think inwardly, "Had I greater scholarship, then I could have preached about the Supreme with greater logic and artistry." These desires for the acquisition of more material wealth, for more scholarship and eloquence, are certainly distortions of the smooth flow of a devotee's mind. Perhaps there is no defect regarding one's goal, but the defect lies in the psychic movement in the world of ideation ; because one must work according to the capacity which Parama Purus'a has already bestowed -- this is what Parama Purus'a expects us to do. Parama Purus'a knows best which person should be given what amount of power ; thus if we think that it would have been better if we had possessed more wealth, more eloquence, more scholarship -- these ideas are not consistent with ideation of a gopii. Genuine devotees should always remember that they should serve Parama Purus'a to the best of their capacity, with whatever power they have already been given by Parama Purus'a. Now, wealth or eloquence or scholarship -- these are all concerned with the world of colour. When human beings think of money, then the crude colour of money brings impurity in the mind ; similarly oratory or scholarship brings another type of impurity in the mind, and thus the smooth flow of the mind becomes impaired. In the scriptures it is said of Parama Purus'a, raso vae sah ; that is, "Parama Purus'a is an unbroken flow of bliss." If there is not a hundred percent smooth flow of mind, then it will not be possible for the mind to maintain parallelism with His continuous flow of bliss. One who is a real gopii is always aware of this. What does a gopii do? He or she will say to Parama Purus'a, "Oh Lord, let all my impurities, all my defects remain, but remove my weakness for scholarship, for oratory or material wealth -- because if I want anything other than you, I am grievously mistaken. For my wrong desire, for my deviation from my path -- for this temporary distortion that arose in my mind when I sought to attain something in this colourful mundane world -- I admit my fault. I surrender my mental colour to merge with your colour. I want to rise above the world of colour, I want to be colourless. I want to rid myself of my defective dependence on the world of colour, due to the distorted thoughts in my mind. Thus a devotee will have to make vigorous efforts to rise above the realm of colour. The fundamental significance of the spring festival is this. The spring festival is not a festival of Bengal ; it was observed in north India where it was known as Holi. The people of northern India sought to regain the vibrant liveliness of spring after throwing off the dullness of winter. Winter is a symbol of inertness or dullness, whereas spring represents irresistible life force, the expression of enormous dynamism. Human beings welcome the advent of spring by burning the effigy of Holi which symbolises the static inertness of winter. The same festival is known as Pha'guya in Bihar. About 550 years ago, Caetanya Mahaprabhu once went to Brindaban. There he observed how the people of the north were celebrating the Holi festival. After he returned to Bengal, he introduced the Dol festival of Lord Krs'n'a, based on the inner significance of the Holi festival. The Dol festival is also a spring festival, but in northern India it is known as Holi, in Bihar Phaguya' and in Bengal it is known as the Dol festival of Lord Krs'n'a. The festival in northern India is essentially a social festival, but in Bengal it is a spiritual celebration, because the spring festival represents the psychology of a spiritual aspirant, the ideation of a gopii. 20 March 1981, Calcutta THE HISTORY OF BENGAL -- 2 official source: A Few Problems Solved Part 5 cross-references: none this version: is the printed A Few Problems Solved Part 5, 1st edition, version (spelling mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. Everything in this universe is embedded in time, space and person. Whatever we see, whatever we touch, hear, taste or smell, is all within the scope of relativity. Everything that exists is within the domain of relativity, and the only entity which is beyond the realm of relativity is Parama Purus'a. So each and every entity coming within the scope of these three dimensions has an existential awareness. Within the realm of these three dimensions, various objects are constantly assuming form in various ways; some are maintaining their structural solidarity, and some are being destroyed. Whatever is created does not exist forever; what is created in one moment starts undergoing the phase of destruction in the next moment. The intervening period from the point of creation to the point of annihilation is what is known as existence. This existential awareness depends upon the balance amongst time, space and person. The Bengali society today is not exactly as it was about 1000 years ago: it has undergone a great change. The males of those days used to wear dhoti in the ma'lkoca* style; they would wear an undershirt with short sleeves stitched by hand, and a pair of wooden sandals. The women used to wear their saris with the end piece tucked in at the waist, as it was not the fashion then to wear a blouse. They used to cook rice, greens, and shukto ;** it is not written anywhere whether or not the people of ancient Bengal used to eat pulses. Probably the use of pulses came to Bengal at some time from southern or northern India. There is reference to a kind of food preparation called mugshaolii -- whole green grams boiled in milk. Of course, rice was in wide use because Bengal was essentially a land of lakes and ponds, canals and marshy land, and rice was always the principal crop of the area. Old Bengali literature provides us with a long list of food items popular in those days : * A particular style of wrapping the lower cotton garment customarily worn by Bengali men. ** A Bengali vegetable dish with bitter flavouring. Oggara bhatta' rambha' patta Gaikka ghitta' dugdha sajatta' Na'lia gaccha' moalla' maccha' Drjja kama' kha' punyavanta. "Warm rice served on banana leaves, with clarfied butter and well-boiled milk, green leaves and moalla fish -- this food the wife is distributing, and the husband is eating." Along with the changes in time, dress, ornaments and human taste are all undergoing change. The girls of those days were very fond of using ornaments ; but the girls of today prefer social prestige to ornaments. Even if some of them want ornaments, they do not desire them as much as the girls of the past. The girls of those days never cared for social prestige ; rather they felt that it was not meant for women, so they were content with ornaments. The social system has also undergone changes. In Bengal there was no caste division at any time. The division of society into four varnas was never accepted in Bengal or Manipur ; it developed from the Aryan influence at a later period. The famous law-giver of Bengal, Raghunandan Bhattacarya, introduced this caste system into society. In ancient Bengal there were only two varnas or castes : the vipras (intellectuals) and the shu'dras (labourers). So you see, as the result of internal changes within the scope of relativity, the social system also underwent change. In ancient Bengal, people did not at all like to use intoxicants and stimulants like wine, hashish, etc. The people of the rest of the world did not frown upon the habit of drinking, but the people of Bengal were different from others. The social consciousness of the people of Bengal was very well-developed ; among them there were no kings or nobles. In the ancient India of the Aryans, as well as in the medieval age, there was a monarchy ; and much later due to the influence of the Aryan kings, that system also spread to Bengal. In spite of that, if the kings of Bengal were harsh or tyrannical, the people would rise in revolt against them and remove them from power. The kaevartta rebellion in Bengal, the monks' rebellion in the 18th Century, and the peasants' uprisings throughout the entire 19th Century, are the outstanding proofs of this. The rebellious kaevartta subjects of the Pa'l kings under the kaevartta leader Bhiim and his nephew Divyok rose in revolt against the tyrannical king Devpal and ousted him from power. Autocratic monarchy is not consistent with the Bengali psychology ; and the Bengali psychology in this respect is also at variance with the psychology of the inhabitants of other parts of India. [The following section was also printed separately as part of "Tantra in Bengal" in Discourses on Tantra Volume 1. This is the Discourses on Tantra Volume 1, 2nd edition, version.] The social system of Bengal was basically Tantric, for the Vedic influence was minimal. In the higher realms of spiritual practice, the influence of Tantra was enormous; only in the middle and lower strata of spiritual practice was there some slight Vedic influence. In the local customs and social systems, and in some ceremonies conducted by women, the influence of Tantra was quite evident. Even today the avidhava's [married, unwidowed women] of the family play a prominent role in various social observances. The [modern Bengali] word eyo* developed from this word avidhava' through a process of linguistic distortion. * Editors' note: With the same meaning, a married and unwidowed woman. In the various rituals of worship, banana, betel leaves and betel-nuts were widely used. This is not in accordance with the Vedic system. The word kadalii is not used in the Vedas; but in non-classical Sanskrit, a banana is called rambha' and a plantain is called kadalii. In non-classical Sanskrit betel-nut is called guva'ka or pungiphalam. With changes in the temporal and spatial factors, various other things as well have undergone change. Bengalees are Austrico-Negro-Dravidian; thus they were fond of chewing betel leaves like the Dravids, and they used to keep a container with them for this purpose. Young people used to carry a betel-nut cracker at the time of their wedding. Bengalee women used to work in the fields and farms all day long, and after the day's work was over they would wash their hands and face and, with a daub from their collyrium casket, would make a black mark on their foreheads. The women of Bengal were quite fond of cosmetics, so they used to tuck this collyrium casket into their hair-buns. They still do this at the time of their marriage ceremony. The ancient society of Bengal was basically Tantric. Both the young men and the young women would use the surnames of their fathers before and after marriage [i.e., the young women would not give up their surnames]. The young women would use their father's surname, suffixed by the word duhita' [daughter], even after marriage. Women, though belonging to a new gotra [clan] after marriage, were entitled to observe the funeral rites of their departed parents. They would observe ashaoca [mourning] for three days and three nights after their father's or mother's death, and on the fourth day would perform the shra'ddha ceremony [in commemoration of the departed]. In the rest of India, the rule was that the women after marriage would lose their parental gotra and as such would not be entitled to observe the shra'ddha ceremony of their departed parents. In the rest of India, women's right to make pin'd'a [offerings] to their ancestors is not recognized, but in Bengal it is recognized. In ancient days, the social life of Bengal was based on Tantra as introduced by Shiva. [end of section that was printed separately as part of "Tantra in Bengal"] The system of astrological calculation popular in the Vedas was primarily a lunar system. When the Aryans first entered India from the northwest, the system of astrological calculation they brought with them was basically the lunar system. The various social ceremonies such as the marriage and funeral ceremonies, and the ritual worship of various worldly gods and goddesses are all observed on lunar days. In some years Durgapu'ja festival is held in the early part of the month of Ashvin, and in other years it might be held at the end of the month. If the month of Malmas comes, then there is a gap of one month. Furthermore, after a gap of sixty-four or sixty-five years, another additional month comes which is known as Ksa'yama's. That is to say, there has to be an adjustment between the solar year and the lunar year. Every year there is a difference of ten or twelve days, because the lunar year according to the old Aryan system of astrological calculation comprises 354 days ; whereas a solar year according to the Tantrik system takes 365 or 366 days. The English system of calculation is not accurate. For the advantage of calculation, every four years there is a leap year, but that is not actually correct. A leap year is supposed to be of 366 days, but actually the year is calculated as 365 days. In Bengal this system is not followed from the point of view of astrological calculation, the Bengali system seems to be more scientific. The Vedic Aryans brought the ancient lunar system of calculation to Bengal from Central Asia. In the Shra'ddha ceremony there is mention of eka'dashya'm tithao, that is, "on the eleventh day." This tithi or lunar date is calculated according to the lunar system of astrological calculation, not according to the solar system. There is always an attempt to bring about an adjustment between the lunar day and the solar day. When the Aryans first came to India, they had to adjust the year to thirteen months every three years, because the lunar year comprises 354 days ; and so in three years one month's time is added. If this adjustment between the solar year and the lunar year is not made, then the first month of the Bengali year (Vaesha'kh) will sometime fail in summer season and sometimes in winter season, because the months are not adjusted with the seasons. When the Aryans first came to Bengal, they had to make an adjustment between the local Tantrik Shaeva religions and their own Vedic religion ; and accordingly they had to make an adjustment between the lunar months and the solar months of Bengal. Those Aryans who refused to make the adjustment, had in fact thirteen months in their year every three years, according to their lunar calendar, and so they had to assimilate the thirteenth month in the year. But it was decided that during that additional month they would not be able to observe any festival or ceremony, thinking as if that month was not even existing. And the people of Bengal, too, while adjusting with the lunar calendar of the Aryans, decided to assimilate that additional month by not observing any festivals. So they named that additional month Malm'as' or "unholy" month, because no religious festival could be held then. Bengal's indigenous calendrical system was the solar calendar which is popular even to this day ; and rightly so, because it is properly adjusted with the lunar calendar. And while following this system of calculation, King Akbar observed that the Arabic calendar was also a lunar calendar and thus their biggest festival, Mahram, was celebrated sometimes in jyaes't'ha (the second month of the Bengali year) and sometimes in the month of Ma'gh, the tenth month). Akbar was a rational king, and he found that in some years during the time of the Mahram festival, paddy seedlings were being transplanted in the fields, and in other years, the harvesting was taking place. During those years when the harvesting was going on during the festival of Mahram, the farmers found it easy to pay their taxes, but during those years when seedlings were being transplanted, then the farmers failed to pay their taxes. So for the benefit of the government treasury, the solar calendar, that is, the calendrical system of Bengal, was suitable, because it was adjusted with the seasons. Thus King Akbar introduced a new system of revenue year by adjusting the then hizrii calendar with the Bengali calender, and this new revenue year was named the Faslii year. It was not necessary for Bengal to accept this system of faslii year because the Bengal's own calendrical system was already adjusted with the seasons. Since then the Bengali year has started from the month of Vaesha'kh rather than from the month of Agraha'yan. The rationale behind this is that the first zodiac of the month of Vaesha'k is Mes'ras or Aries, for in this month the sun enters the zodiac sign of Aries ; and this is a very scientific system. Some adjustment is made with the calendrical system of the rest of India by declaring one month as Malma's. At that time in Bengal, particularly in southwest Bengal, there was a king named Sha'liba'han, who took an active role in introducing this new calendar. At that time also there was a renowned astrologer in Midnapur named Jayanta Pa'n'igra'hii who assisted the king in this regard. 20 April 1981, Calcutta HETEROGENEITY IN AESTHETICS official source: A Few Problems Solved Part 5 cross-references: none this version: is the printed A Few Problems Solved Part 5, 1st edition, version (spelling mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. You know that the science of aesthetics is a special characteristic expression of all microcosms in the entire universe, not only of humans but of all living creatures. This inner spirit of aesthetic science leads all the microcosms to seek a congenial environment for their psychic expression, for all unit minds are searching a totally congenial environment for their development. This development leads to a state of psychic balance, attained as the results of all one's actions and reactions. While seeking to attain this state of psychic balance, human beings invented the science of aesthetics. Everything in this universe of ours is moving, and this entire universe also is moving around the Macrocosmic Nucleus. This movement is from imperfection to perfection, and this element of dynamism is the essence of aesthetics. While trying to analyse the nature of this dynamism, one is bound to conclude that aesthetics is surely a science, for it moves according to fixed and self-created rules. But the realisation of aesthetic feeling is not a science, rather it is a high-grade art. I said just now that this aesthetic science is not only a characteristic of the human mind, but of all living creatures as well. When we say that human beings have attained peace in life, what are the dimensions of this peace ? When we say that we are all seeking a peaceful environment, what does it mean ? Is it some kind of physical relaxation ? No, certainly not. If so, then that relaxation would be physico-psychic, but the subtle feeling of joy in aesthetic science is psycho-physical. Now the question is, is this joy only psycho-physical ? No, it is not: it is both psycho-physical and psycho-spiritual. When the mind seeks a subtle feeling of joy without expecting the fruits of its action, this is certainly psycho-physical, but when this experience of joy moves in a well-defined way towards a goal then it is certainly psycho-spiritual. Whether it is psycho-physical or psycho-spiritual, clash is inevitable, and this clash occurs amongst the static, mutative and sentient principles. This clash goes on and on. Due to this clash, when the movement is towards the sentient force, that is, when the mutative force overpowers the static force and the sentient force overpowers the mutative force, in that case the psychic movement is called psycho-spiritual. This type of movement gives birth to true art and science ; whereas that knowledge which creates numerous obstacles and problems for the human society is not at all wisdom, but merely the expression of mean propensities of mind. When nothing great is created, then cheap sentiments emerge for low-grade art, literature, architecture, sculpture, etc.; and when the sentient principle is overpowered by the mutative principle, and the mutative principle by the static principle, the cumulative effect is complete chaos. That is why I said that this clash goes on and on, and it occurs not only within the human mind but also within all the unit and collective minds of the entire universe. The duty of all the educated and talented people of the society is to arrive at a firm conclusion as to what they should do, how they will lead the society along a righteous path, and how ultimately they will establish society in the subtle realm of Satyam, shivam and sundaram (Truth, Consciousness and Beauty). This clash amongst the three binding principles will continue eternally ; it can never be checked, because it is endless by its very nature. But although it cannot be stopped altogether, it can be channelled along a particular direction so that the mutative force cannot defeat the sentient force, and the static force cannot defeat the mutative force. Now, within the realm of these three binding principles, society will have to find the path for true progress through proper planning and proper struggle. Without this, the future of humanity is dark. But you should bear in mind that pessimism or the complex of hopelessness is not the essence of this universe ; optimism is the goal of the universal humanity. So in no circumstances should cynicism or nihilism be encouraged ; rather when the righteous and virtuous people of this world sit together and decide what should and should not be done, they will certainly find the proper path. The internal clash amongst the three binding principles should never be discouraged ; on the contrary, it should be directed along the proper path. We can only suggest this much. So the movement of these countless heterogeneous microcosms, through ceaseless clash, towards the Supreme Sentiency should be kept unobstructed. Wherever there is aesthetics, there is bound to be heterogeneity, and the ultimate goal of this clash is to be established in the realm of the Supreme Homogeneity, the state of Absolute Bliss - in the midst of heterogeneity. But that state of Supreme Bliss does not come within the scope of aesthetics ; it comes within the scope of supra-aesthetics, that is, in the world of the absolute above the domain of relativity. And in that Supreme Macrocosmic Stance, there are none of the three bondages, no heterogeneity, only Supreme Homogeneity. So all the honest and right-thinking people of the world will have to decide what should be done, and how to establish that Supreme Homogeneity. 31 December 1984, Anandanagar