Káliká

Kála + ka + t́hak + t́áp = Káliká. The etymological meaning of the word káliká is “related to kála [time]”. In common usage it means the following:-

1. Kálashakti: The sensorial measurement of the motivity of action is called kála. If the motivity of this ucchúnyá [unexpressed state of] Prakrti were not there, time would have been flawed by non-existence. Again, in the absence of a measuring mind, the existential entity remains unrecognized. When there is movement, it must be understood that there are at least two entities, and there must be a change of place in at least one of them. Alternately, all existing multiple entities are continuously undergoing change of place. This displacement of one or many is effected by action. Change of place is relative. In an eternal state of equipoise, change of place is impossible. Similarly impossible is absolute pause or absolute speed. This movement, which is essentially relative, and on which the mind acts through sense perceptions, is certainly a dynamic force (calacchakti)⁽¹⁾. One name of this dynamic force is káliká or káliká shakti.

2. Whether inanimate or animate, creature or plant, human or non-human, everything has certain generic features and certain specific features. Each of these features can be called a quality. It should be remembered that even defects are qualities (a defect means a negative quality). In a so-called inanimate object, such as gold, for example, there are positive qualities [properties] and negative qualities (defects). The identity of gold and its attributes is characterized by the combination of these positive and negative qualities. A gold particle contains, carries and sustains these qualities. It is also the nature of these characteristics that decides with what it can be combined at the atomic stage, and the kinds of changes that would take place in its atomic structure. All these together constitute the goldenness of gold.

   Take yoghurt, for example. The introduction of a particular agent [acidic coagulator] like dadhyamla (dambal) brings about chemical changes in lukewarm milk and converts it to yoghurt. The atomic composition of lukewarm milk is not exactly like the atomic composition of ordinary milk. The change occasioned by the introduction of the coagulator (dambal) also involves a further transformation in its atomic composition. So the qualities of milk in these three different stages are not the same. Those who cannot digest ordinary milk may possibly digest lukewarm milk. Again, those who cannot digest lukewarm milk may perhaps digest yoghurt. Furthermore, those who cannot digest yoghurt may be able to digest buttermilk (ghol). This means that there are differences in quality in the same inanimate object, in different places and times or when it passes through a chemical process. The sámarasya [balance] is disturbed at this stage.

   Animate horses have particular qualities. Again, there are qualitative differences amongst different species of horses. The all-round development of the world is based on the states, structures, changes and modifications of all these qualitative differences. So no all-round progress is possible while ignoring any entity, irrespective of its molecular, atomic or electronic base. That is why any thought along sectarian lines is fundamentally incorrect. And this is the reason why I am compelled to say that the path of Neo Humanism⁽²⁾ is the only path of welfare … the only path of progress. And this is a path that is predetermined by the Supreme Shelter (prapattinivaddha) … there is no other second path.

   Human beings also have different branches and sub-branches. They also certainly have special structural characteristics. Human beings of the same subspecies have differences in their existential composition as well as in their existential awareness. So in the creation of the new world, everyone may have a role to play, but the roles are not, and cannot, be the same. It is not possible to lead human beings towards progress by putting them into one single mould and pulverizing their distinctive features with a steamroller. Putting all human beings in the cage of one single “commune” and forcing them to sing the glory of one single theory in one single tune can never liberate humanity.

   In the world of trees and plants, the distinctive features and diversities are more conspicuous. We must give them proper recognition before we move forward. Yes, each tree has certain special qualities of its own. Even in the same species and different subspecies there are differences with regard to quality, nutritional and medicinal values. In myrobalan (hariitakii) there are certain qualities. But in different species of myrobalan there are differences depending on whether it is gauŕii, or mágadhii or rohińii. Kandasháka or tuber crops have certain special qualities. But all tuberous plants do not have the same qualities. Ol [arum], mánkacu [a bigger variety of arum], khámálu [a big size tuber crop], mukhiikacu, kamalabhog kacu, pániikacu [three different varieties of arum], álu [potato], sutalii, sátálu, ráuṋgálu [sweet potato], ciinálu, sháṋkálu [a white edible, extremely sweet fruit] – all of these are tuberous. All have the generic qualities of bulbous or tuberous vegetables or kanda, but they have specific differences as well. The common attributes of all kandas belonging to the category of kacu are called káliká or kálikáshakti.

   We should always remember that the inherent properties or inherent qualities of all objects are spatial, temporal or indigenous manifestations of the one Paráshakti [Introversive Force].

3. Most of you know that sita or sveta [white] is not an original colour. White is not a particular colour; it is the collection of all colours. Where colour is absent, this is known as asita or ashveta [non-white] or krśńa [black]. Black is no colour; want of any colour is black. Black colour attracts more attention than any other colour. “What attracts” – it is in this sense that the colour black is called krśńa. The colour white attracts people least; so if black is placed next to white, both become very prominent. White and black are like two opposites – shade and light. People who are particularly fond of good dressing avoid the colour white because it is least attractive. That is why in India white clothes were prescribed for widows. If a particular object is of white colour, it will not attract your attention much. You will not fear it much either. But the colour black will attract your attention more … and it will frighten you more as well. You will fear a nonpoisonous black snake more and consider it more dangerous than a white snake. White is a positive symbol and black is a negative symbol. The all-black, terrible looking female form, be it a rakśasii [demoness], or goddess is called Káliká

4. According to certain scriptures the rhythmic positivity is called cańd́iká shakti (presiding as cańd́a or cańd́iká shakti in wrathful form). The rhythmic negativity of this cańd́iká shakti is called káliká shakti.

5. If numbers like 2, 3, 4, etc. are called cańd́iká shakti, then – 2, – 3, – 4, etc. are to be called káliká shakti.

6. The name of one particular school of philosophy of Maháyánii Buddhism is known as shúnyaváda. Everything comes out of nothing. Shúnyát ágacchati, shúnye tiśt́hati, shúnyaḿ adhigacchati [everything comes from nothing, remains in nothing, descends towards nothing] – this is the essence of shúnyaváda. According to some scholars, this shúnya does not mean exactly zero or cipher. Shúnya as if is a symbolic representation of the absence of all conceptions. Whatever the interpretation, according to the literal meaning shúnya is certainly zero. In order to counter this Maháyánii shúnyaváda and turn a negative philosophy into a positive one in the shortest possible manner, Sankaracharya used the word Brahma in place of shúnya. It was just a metamorphosis of philosophical negativity into philosophical positivity by replacing the term shúnya with Brahma. Sankaracharya himself also said:

   Yathá shúnyavádinaḿ shúnyaḿ Brahma Brahmavidaḿstathá.

   [As shúnya is to the exponents of the shúnya doctrine, so Brahma is to those who have known Brahma.]

   The theory inherent in this shúnyaváda is Naerátmadevii:

   Sońebharitii karuńa návii
   Rupá thoi nahika t́hávii.
   Báhátu kamali gaana ubesheṋ
   Gelii jám⁽³⁾ báhuŕai kaise.

   The above composition is in sandhyábháśá [mystic language]. The surface meaning is one and the internal meaning is another. The surface meaning is: The boat of compassion is already filled with gold. There is no room to keep silver in this boat. Thoi means thuibár or rákhbár, “to keep” – this verb is still prevalent in the countryside of Bengal). Oh Kamali [the name of the poet], you steer your boat towards the sky. Your previous life would not then be able to chase you and catch up with you.

   The inner meaning is: Your existence reduced to shúnya has merged in Naerátmadevii. So mundane objects have no place therein. Oh Kamali, so you follow the path of suśumná [the spiritual channel within the spinal column. You need not bear any longer the burden of the inborn saḿskáras of life. At one time (sometime after the reign of King Shashanka), this doctrine of shúnyaváda had a strong hold on the Maháyánii Buddhism of Bengal. But the Bengali psyche is completely opposed to nihilism because it can turn a person into a cynic, and it has been doing exactly that. So in the land of Bengal, there developed a new Maháyánii school, which was called atisukhaváda [the doctrine of excessive pleasure or hedonism] – which was the polar opposite of the Buddhist doctrine of sorrow⁽⁴⁾ [or complete pessimism]. However, it is this Naerátmadevii who is the Buddhist káliká shakti. Later when, under the influence of Sankaracharya the people of Bengal embraced the Puranic religion, they did not completely discard the Buddhist Káliká; rather, they retained it as one of the different forms of the mythological goddess, Kálii⁽⁵⁾. It is said that when the mind turns into shúnya, then in that state of completely vacant mind, Naerátmadevii⁽⁶⁾ or Káliká Shakti keeps on dancing.

   Shmashán bhálobásis bale shmashán karechi hrdi
   Shmasánbásinii shyámá nácbi bale niravadhi;
   Ár kono sádh nái má cite citer águn jvale cite,
   Citábhasma cári bhite rekhechi má ásis yadi.

   [Since you love the cremation ground, I have turned my heart into one, So that, O Shyámá, dweller of the cremation ground, you may always dance on it. I have no other desire, mother, the funeral pyre burns in my heart, I have kept ashes all around, if you, mother, ever chance to come.]

   Here the word shmashán, that is, cremation ground, is used allegorically. The allegory is used as a symbol of mental void or a vacant mind.

   Whatever the case may be, the point is that Káliká is the name of a Buddhist goddess.

7. According to hearsay, Mahákaola Shiva had three wives. One was the Aryan Gaorii, the second was the non-Aryan Káliká and the third was the paesháciikanyá Gauṋgá (Kubacaká or Mauṋgol).

8. Shántanu was a famous king in Indian history. He was famous as much for his valour as for his humanity and piety. An important source of these qualities was his wife Káliká. So Káliká is a historical woman.

9. The sky is called meghlá when all the luminaries of the sky are covered by clouds. This lá is a pure Bengali suffix. One meaning of the word káliká is meghlá [overcast with clouds].

10. Suppose the sky is quite clear. Then suddenly a black cloud appears from somewhere. Then slowly, one after another, more clouds come and form a garland of clouds, as it were. This garland of clouds formed by the floating and rhythmically dancing clouds is also called káliká.

11. Suppose there are a few clouds in the sky, but not very dark [black] – possibly white or maybe ashen. But then the colour of the clouds slowly begins to change into black and within a short time becomes ink-black. A cloud thus turned black is also called káliká.

12. Suppose you spot a cloud in the northeast corner of the sky. Then you see that more and more clouds are coming, resulting in a thick gathering of clouds. The farmers and sailors apprehend imminent heavy rains. The children leave their games and run back to their homes. And then begins the heavy downpour (muśaládháre⁽⁷⁾). The cloud that suddenly brings such a heavy downpour is also called káliká.

13. Suppose some ashen or clay-coloured clouds or clouds of other colours begin to gather in the sky. One has a feeling that there is a high wind blowing. After some time the storm breaks out. This particular kind of cloud that foreshadows the storm is also called káliká.

14. Many of you know the synonyms of kuyásá [fog] – kujjhat́iká, kuheliká, kuhelii, etc. But there is one particular kind of fog which is ink-dark, a kind of fog through which one cannot even properly see one’s own hands and feet. One name of this ink-dark fog is káliká. Sometimes you will see that densely thick smoke, while spiraling upwards, cannot move upwards on account of heaviness, and keeps on hovering slightly above the surface. This dense darkness caused by smoke is also called kuhelii. This kuhelii also smells like smoke.

15. When smoke mixes with fog and creates an uneasy and unhygienic atmosphere, then it is called “smog” (smoke and fog); in modern Bengali it has been named dhoṋyásá (dhoṋyá + kuyásá). For this dhoṋyásá we have a word from ancient times: káliká.

16. Shyámá is the name of a small bird [a songbird of the thrush family] that we find in Bengal as well as eastern India. Although this small bird is not very beautiful to look at, its voice is very attractive. The name of this bird is also káliká. Satyendranath Datta writes in one of his poems:

    Kotháy d́áke doyel-shyámá
    Phiuṋe gáche gáche náce re,
    Kotháy jale marál cale
    Marálii tár piche piche.

    [Where do you find that place where doyel, shyámá sing and fork-tailed birds dance on the branches of a tree? Where is that place where the swan swims, and the goose follows from behind?]

17. The melon is a very well known fruit in the world today. According to many, its place of origin is the Arab countries. But in today’s world, melons grow in sand-mixed earth, wherever there is water under the sand, provided the climate is sufficiently warm. Generally, in the northern hemisphere melon seeds are sown towards the end of December, and the fruits are available until the start of rainy season. The plant begins to yield fruit from the time it is just one month old. The fruits take two and half months to ripen. The outer skin of the melon is generally of three kinds: black, green and white. Melons of varied, striped colours have been produced in China since ancient times. Again, melons are of three different types, depending on the colour of its kernel: rosy, dark blue and yellow. In China, melons with yellow kernel are readily available. This melon with yellow kernel may not be very large in size, but it is very sweet. In India, the melons of Bhagalpur were most famous for their size. The melons of Goyalanda (the original name was Goyálá-nanda), Burdwan and Tarakeswar were also famous at one time. At present there is fairly good cultivation of the original Japanese melon in the regions of south Bengal close to the sea. Since this kind of melon grows well in the region near Gauṋgáságar [confluence of the Bay of Bengal] it has been named ságarashree. Thanks to this ságarashree, Bengal is now quite advanced in the melon cultivation. Melons with black or blackish skins are called káliká.

    In prehistoric times, the melon had a sister fruit. But in the course of time, it branched out in a different direction. As cauliflowers, cabbage, modern broccoli and lettuce are born out of the very ancient broccoli, similarly one branch of the original melon is known as tarmuj [melon] and the other branch is known as kheṋŕo. In many respects kheṋŕo is like a melon. It needs sandy soil and warmth. But while a melon is round shaped, a kheṋŕo is oblong. A melon can be eaten only when it is ripe; moreover, it is not cooked. A kheṋŕo can be eaten when it is green, but it must be cooked for eating, and it cannot be eaten when it is ripe. The central part of a melon is extremely rich in sugar, while in a kheṋŕo the sugar content is almost nil. In taste it is more like káṋkuŕ (what is called kaṋkuŕ when green is called phut́i when ripe) than like cucumber.

    A melon requires soft soil full of sand. For a kheṋŕo the soil need not be so soft, but it must be sandy. A favourite dish of the people of Ráŕh in spring and summer is this kheṋŕo. In chaste Bengali, a kheṋŕo is called khańd́iká. From the white of a ripe melon and from kheṋŕo one can make flour. This flour may not have much nutritional value, but it can help to some extent in filling the stomach of poor people. In areas like Bengal as well as India and other countries where there is an acute shortage of food, one should cultivate on a large scale plants such as melons, kheṋŕos, ground cucumber (kśiirikás or kśiirás) and plants of the káṋkuŕ family (phut́i or báuṋgi) in fallow, riparian lands. This will help immensely in solving the food problems of the world. It is also possible to extract large amounts of cooking oil from the seeds of melon and kheṋŕo. One can certainly extract oil from the seeds of cucumber and phut́i ; moreover it can be used as a supplement to groundnuts.

    The seeds of melon and phut́i (ripe káṋkuŕ) have similar properties. In chaste Bengali, a melon is called sphot́ona or sphot́aka, and phut́i is called sphut́iká. In the villages of Bengal, phut́i is also called báuṋgi in some places. The Bengali word kharmuj has come from the ancient Persian word kharmujá. In Urdu the word kharbujá is prevalent. A tarmuj is called watermelon in English, and a phut́i is called muskmelon.

18. I have already told you several times about dambal or coagulating agent. Yoghurt is formed due to a friendly virus in the sour yoghurt. When the virus comes in contact with lukewarm milk, it turns the milk into yoghurt by causing chemical changes. Some viruses are formidable enemies of human beings while others are their closest friends. This virus associated with yoghurt is a friend of human beings. A person who cannot digest milk can digest yoghurt. A sophisticated name for this dadhyamla or dambal (or joŕan in some places) is káliká.

19. When someone has started a business or constructed something by taking loans from a particular source, then that business or that construction project is called káliká. For example, suppose a person has no money – he takes a loan and starts a business. Then this business will be called káliká business. Suppose a country is passing through financial crisis, and it takes a loan from another country and constructs a dam. Then this dam will be called káliká dam or káliká river project. Economics tells us that in káliká business, one should never stop the circulation of money. For example a businessman should not use borrowed money to add rooms of his shop or to make showcases, because neither the room nor the showcase will allow the money grow. People should use loans to increase their inventory of business products. Using loans for non-yielding enterprises is not prudent. Instead of using foreign money to build a railway station, that money should be invested in laying new rail lines.

20. The business of usury or the organizations that lend money with interest, or banks, are called káliká in good Bengali.

21. To lend or borrow a particular sum of money for a particular period is also called káliká.

22. Good Bengali for the word “lease” or ijárá (the word “lease” is also a foreign word) is káliká.

23. In the Puranas [Indian mythology] there are many kinds of stories. The principal aim of Vyásadeva, the pioneer in telling mythological stories, was to impart good education through these stories. Sometimes it happens that people lose sight of the moral of a story, become more interested in the story itself, and mistake it as truth. Vyásadeva realized this later, and on realization, said:

    Rupaḿ rupavivarjitasyabhavato yaddhyánena kalpitam,
    Stutyá’anirvacaniyatá’akhiloguro duriikrtá yanmayá.
    Vyápitvaiṋcanirákrtaḿ bhagavato yattiirthayátrádiná,
    Kśantavyaḿ jagadiishotadvikalatádośatrayaḿ matkrtam.

    “Oh Lord, you are beyond form. Even then I have described Your form in meditation. This is my first fault. You are beyond attributes. Yet I have tried to describe Your attributes in my hymns and obeisance. This is my second fault. You are beyond space and a universal entity. Yet I have confined You to space by propagating the greatness of the earthly places of pilgrimages. This is my third fault. O Lord, please forgive me and absolve me of these three faults arising out of my mental deformity.”

    According to Puranic mythology, there are two kinds of female singers in heaven. One is known as Káliká and the other is known as Gaoriká. A Káliká entertains people by catering to their individual tastes through her singing (requested songs, film songs, pop songs, favourite songs, etc.). But the Gaorikás do not allow such levity – such vulgar songs. Instead of singing songs on demand, they sing those songs that can engender the complete welfare of human beings and their all-round development. Those singers of the heavenly world who sing on public demand songs that are based on Puranic myth are called Káliká. You should not use the word gáyiká.

24. The blackness of the colour black is also called káliká.

25. To mean that something is not exactly black but has the suggestion of blackness [blackish], we use the suffix ce in Bengali and form the word kálce. In exactly the same way we get the word lálce [reddish]. The suffix ce is added to words ending in a fixed consonant; otherwise one has to use the suffix te. For example, in order to signify yellowish, we cannot say haldece, we say haldet́e. The word káliká is also used to mean kálce.

26. In order to make a gold ornament, it is necessary to mix some alloy gold. In ornaments made of guinea gold, there is a mixture of alloy. So when guinea gold is melted, it degenerates into dead gold [pure gold]. Although it is possible to make bejeweled ornaments with pure gold, it is not possible to make any good ornament with pure gold alone. This alloy used in gold is also called káliká.

27. In the age of the dominance of Maháyánii Buddhist Tantra, and later also during the dominance of Vámácárii Hindu Tantra, those who used to go to the funeral ground for the worship of Káliká Shakti, also used to drink a type of very strong wine in orderto combat fear. That particular intoxicant which theydrank or used in the worship of káliká was also called káliká.

28. Something that is short-lived and does not last long is also called káliká. The word káliká is an adjective, so the form will change according to the gender of the noun it qualifies. For example, for a temporary clerk we will say káliká karańik, while for a temporary nurse we will say káliká sevaká. The same rule will apply to mean “part-time”, that is, “part-time clerk” when translated into Bengali will be aḿshakálika or khańd́akálika karańika; for “part-time dancing girl” we will say aḿshakáliká or khańd́akáliká narttakii.

29. The word káliká will also take on the gender of some thing which appears in a particular season. In this case, the gender of the word káliká will change according to the gender of the noun. For example, for a fruit which is available in the summer season we will say káliká phal (kálikaḿ phalaḿ). For a winter creeper we will say the káliká latá⁽⁸⁾ [káliká creeper] of winter (latá, late, latáh); for the autumn sun we will say kálikah súryah (declined like the noun nara).

30. If we have to talk about the unseen presence of a particular season, the gender of káliká will change according to the gender of the noun it qualifies. For example, when referring to the [unseen] breeze of spring, we can say vasanter kálik háoyá. Alternately, we can also say vasanter káliká háoyá, because the breeze is more of a non-visual entity than visual. Take the formation of an adjective in the case of water. If it can be seen, then we use the word ́aquatic’ (such as “an aquatic plant”); but when we cannot see it, then we use the adjective ́aqueous’ (such as “an aqueous product”). It is akin to the adjective for ocean. If it can be seen, then ́marine’(such as “marine department”) is used, but if we cannot see it then, ́maritime’; (such as “maritime climate”) will be used.

31. All medicinal plants and herbs are called káliká.

32. Any climber is called káliká. You know, there is a kind of plant that cannot stand on its own – it bends, totters and tumbles. But, it does not climb up any large tree. In English we call it a creeper; in Bengali, latá: hásnáháná [night jasmine], belphul [two varieties of mográ], kuṋdphul [Jasimin creeper], for example. Again, there are certain plants which become entwined with other plants as they move, such as kumŕo [pumkin], láu [bottle gourd], tarulatá, mádhaviilatá [a kind of climber creeper], etc. In English they are called climbers – in Sanskrit bratatii, ballarii, etc. Another name of this bratatii or ballarii is káliká. The word ballarii is of Vedic origin. The word was widely used in the ancient Turkish language.

33. Some of you have possibly seen that there is a creeping leafy vegetable plant called puiṋ shák [Indian spinach] … slightly wild, and its leaves are small and blackish. This kind of puiṋ is called buno puiṋ [wild variety]. Although its nutritional value is as good as that of any other puiṋ, it is not good for patients suffering from acidity. Although all kinds of puiṋ have more or less the same qualities, it is the white puiṋ or puiṋ with light green large leaves that is relatively easy to digest. The wild puiṋ is bad for acidity, as the red puiṋ is bad for the mind. Experts have declared the red puiṋ as inedible. Although the wild puiṋ has not been declared inedible, gastric patients should not eat it. The good name of this wild puiṋ is káliká.

    The seed of red puiṋ is used in dyeing since ancient times. This kind of dyeing is called kálántaraiṋjana in Sanskrit. Kálántaraiṋjana means “to dye” in kálánta varńa, and kálánta varńa means “blue-black colour”.

34. Many of you know that cucumber is one of the oldest contributions of the created world. Cucumber appeared in the world long before human beings were born. This fruit grows in different countries and in different climates. Everywhere it is popular. Although the English word “cucumber” is of apparent Anglo-Saxon origin, it is actually a Breton word. Despite the fact that some languages of the English family use it, the word is actually is of Brittany origin.

    I have already said that cucumbers are of two kinds. One grows in the rainy season on a scaffold raised above the plant, the Sanskrit for which is shashakaphalam (shashaka>shashaa>shashá). The fruit was so named because it was a favourite of the shashaka [the hare]. The second variety grows in winter and spring and is known as met́ho shashá [ground cucumber] or kśiiriká or kśiirá (kśiiriká > kśiriá > kśiirá/kśiiri > kśiirei). Both varieties have medicinal and hygienic values. They are good for the kidney and the liver. But excessive eating of anything is bad. Cucumber should be eaten in the morning hours ... subáh kśiirá hiirá; dopaharme kśiirá kśiirá, sandhyáme kśiirá piiŕá [In the morning a cucumber has the best effect; at noon it has a neutral effect, and in the evening it causes ailments]. The ground cucumber is a little larger in size, and when ripe its colour becomes slightly reddish yellow. The ground cucumber is less juicy – and it tastes better when cooked rather than when green [and uncooked]. The skinned seeds of ripe cucumber can be used as a substitute for groundnuts and its oil can be used for cooking

    Apart from the seasonal cucumbers that are available in the rainy season, winter and spring, there is another variety which is available the year round. The cucumber available in the rainy season is greenish, small and very juicy, and as fruit it goes very well with muŕi [puffed rice]. Cucumbers vary widely in size, shape and colour in different countries and in different seasons.

    Cucumbers [fruit] do not grow, or at the most grow very rarely, on the main creeper. They come on the branches and sub-branches. These branches and sub-branches of the cucumber plant are called káliká.

35. If a cucumber plant that grows in the rainy season is allowed to grow on the land, then it bears fruit, no doubt, but because of contact with the earth, the fruit either becomes rotten or is eaten by insects. So the plant should be lifted up onto a scaffold. The word normally used in Sanskrit and Bengali for any kind of platform or scaffold is maiṋca. But the special nomenclature used for the cucumber mácán [scaffold] is káliká. You can freely use the word in Bengali.

36. You might have noticed that some people have curly or wavy hair from childhood, that is, since birth. They did not need to use any artificial means for this. This kind of hair that is naturally curly or wavy is called káliká. But remember, the word is feminine.

37. There are people whose hair is not curly⁽⁹⁾ or wavy since childhood or since birth. Such hair artificially made curly or wavy is also called káliká. The manually attached hairpiece with designs made by women to put in their hair with the help of clips, oil, various glues, etc. is also called káliká. But it should be remembered that the word káliká used for hair which is artificially curled or dressed, and for which artificial steps are taken, is not feminine but neuter gender – kalikaḿ (kálikaḿ – kálike – kálikáni).

38. The feminine of kák [crow] is kákii. Again, the feminine of káká [uncle] is also kákii. But it should be borne in mind that the word kákii, meaning a female crow, is a Sanskrit word used in Bengali. But kákii as the feminine of káká [uncle] is a foreign word; it is Persian. However, in Bengali one is not likely to confuse the two kákiis, because in Bengali a woman is addressed as mother. That is why in cultured language, kákii is addressed not as kákii but as kákii má [má means “mother”]. However, neither kákii nor cácii is a Bengali word. Káká and kákii are Persian, while cácá and cácii are of Hindustani origin. Bengal’s own words derived from Sanskrit are khuŕá/khuŕii (derived from khullatáta). The word kákii, which is the feminine of kák [crow] is also called káliká.

39. The káli [ink] that we use for writing, for which there is the Sanskrit synonym masii, is also called káliká. In ancient times the orthodox Vaeśńavas would never use the word káli or káliká because they considered the word as belonging to the Shákta register [worshipper of Shakti or the operative principle of creation]. The Sháktas sacrifice goats … they slaughter goats. So Vaeśńavas did not use the word kát́á [cutting, slaughtering]. In other words, they avoided using words associated with the rites and rituals of Sháktas. Sháktas use jabá phul [a red species of China rose – Hibiscus rosa sinensis]; so Vaeśńavas would call it oŕphul. The Sháktas take the jhol [broth] of meat; so Vaeśńavas would avoid the word jhol and say rasá instead. The Sháktas perform animal sacrifices [literally they cut the animals]. So the Vaeśńavas would not use the expression tarkári kát́á [cutting the vegetables]; they would use the word bánáno [making]. They would not call the ink káli but siháii. Even today the Vaeśńavas in the villages of the Ráŕh follow this practice. This custom is prevalent in Assam also. In Assamese language the word siháii is also prevalent. In the languages of Bihar, the writing ink is also called siháii; in Urdu it is called raoshnáii.

40. You are generally familiar with white sandalwood and red sandalwood. Actually the red sandalwood is no sandal at all; it is a tall wild tree with fragrant red wood. It was incorporated into the category of sandalwood in the post-Buddhist period. In botany it is not regarded as sandalwood. Later its use grew among the worshippers of the sun and the worshippers of Shakti, and even today the Saoras [sun worshippers] and the Sháktas use this red sandal when worshiping the goddess Kálii. If any Vaeśńava happens to use this red sandal, he would encircle the mark with white sandal or the kind of earth they call the holy clay of Vraja (tilaka mát́i). In Bengal, however, red sandalwood is still used in the worship of Kálii and the sun, just as the jabá [the red China rose] is used. Sandal actually means white sandal. There are primarily two varieties⁽¹⁰⁾ of white sandal in the world – one is the Indonesian variety, which is celebrated in Sanskrit as the javadviipiiyas prajáti [Java island sandal], and the other is Sri Lankan. Indian white sandal belongs to the Sri Lankan variety. When Mysore was under the rule of the ancient royal family, sandalwood was regarded as the national tree, and felling a sandalwood tree without royal permission was strictly prohibited.

    Another variety of sandalwood with blackish wood is available in very limited quantity in the world. Since its colour is black, people do not use it as a mark on the body, despite the fact that it has a very sweet smell. So there is greater demand for this oil. This black-coloured sandal is called káliká.

Ká means “vulgar or harsh sound”. Etymologically kárava refers to one who makes this kind of vulgar noise or harsh sound. In common usage kárava means a jackdaw or a rook. Another meaning of the word kárava, which is very rarely used, is bhutumpyáṋcá [one of the largest and ugliest species of owl]. The feminine of kárava is káravii, which means a female jackdaw.

Káliuṋga

Kaliḿ + gam + d́a = kaliuṋga. The etymological meaning of kali is something which is sound-predominant or action-predominant or something worth rejecting – barjya. The word barjya reminds me of an old story.

When the Aryans came to India they first established a colony in Haritdhánya [Hariyana] after the saptasindhu [Punjab] and then at Prayága [Allahabad] – in the eastern ends of Brahmávarta as well as in Brahmarśidesh (which later became the kingdoms of Shúrasena and Shakasena). Then they moved forward along the western bank of the Ganges right up to the River Gańd́akii, and then right up to the River Sone along its northern bank. Magadh was famous for its valour during that period. So it was not possible for the Aryans to cross the Sone and enter Magadh. Moreover in Mithila also, the people of Maethilii-Gaoŕián nature [influenced by Tantra] were inimical to Aryan ideology. So the Aryans did not consider it feasible to enter. Later, of course, they established a colony in Mithila, and the king Mithi made the place congenial to colonial occupation by performing the trihotriya yajiṋa [a special Vedic ceremony].

Even after this invasion the Aryans could not enter Magadh for a long time. Since they failed to make inroads into Magadh, they named the place as Magadh in the pejorative sense that it was a place inhabited by magas or people who were opposed to the Vedas and its rites and rituals. It was long afterwards that the Aryans came to Bengal. In Bengal at first they faced invincible resistance on the border of Ráŕh. Unable to enter Ráŕh, they perhaps contemptuously named the place as Varjyabhúmi. According to some, the word Biirbhumi/Biirbhum has come from the word Varjyabhúmi. The word kali is also used to mean varjya.

The phoneme m is not a verbal or non-verbal end-phoneme. It is the m-phoneme of the singular accusative case. Since it is not the verbal ending m or n, the word kaliuṋga must be written with uṋga and not with ḿ [not kaliḿga], as Gauṋgá must be spelt with uṋga and not with ḿ [gauṋgá and not gaḿgá]. In common usage, Kaliuṋga means the southern part of present Orissa and part of the northern coastline of Andhra. Generally speaking, it covers the Odŕa land and the Ut́kala land, but is not exactly the whole of Ut́kala and Odra [in Orissa].

We obtain the word káliuṋga by adding the suffix ań to kaliuṋga, the etymological meaning of which is related to kaliuṋga. In common usage káliuṋga means the following:

1. A middle-sized elephant of the Indian variety. Indian elephants are generally of two kinds – very large and medium-sized. The large elephants are rather tall in height, though not as tall as the African elephant, but they are quite intelligent. The African elephant cannot be easily domesticated, but an Indian elephant is amenable to domestication. Once upon a time there were plenty of medium-sized Indian elephants, but now they are almost extinct. In the southern part of Assam and in Tripura there were ample medium-sized elephants even during the Mughal period. It is said that during the Mughal and Pathan periods, whenever there were battles between the king of Tripura and the nawabs and emperors, the king of Tripura used to present a few such medium-sized elephants to the nawabs and emperors as terms of the truce. At present we seldom come across these medium-sized elephants in other parts of India. The complexion of these elephants is paler than the complexion of large elephants – somewhat ashen coloured, in fact. One name of this medium-sized Indian elephant is káliuṋga. Any elephant cub can also be called káliuṋga.

2. Ajagar snake has several species. In colloquial Bengali, we call it mayál sáp in the general sense; in English, python. This ajagar has many subspecies. Ajagar with a mixed black and white complexion is also known as káliuṋga.

3. India invented and began to use steel a long time ago. At that time, steel was not manufactured by the process followed today. There were neither huge steel plants like those of today nor were there big smithies. The steel was made through an indigenous process. Many of the Ashoka pillars are made from this steel, and they have remained intact for as long as two thousand years. The pillar of Prthviraj near Kutubminar (Delhi) is also made of the steel from that period. There was a time when it was not even possible to move this pillar. People say that in later times, a foreign invader was able to move it. As a result, the pillar became slightly loose. As the pillar became loose, people of the time changed the name of Indraprastha to D́heilii [leaning or slanting or loose] from which is derived the word “Delhi”. Whatever may be the formula for producing this Indian steel, it is also called káliuṋga. You can also freely use the word káliuṋga in this sense in Bengali.

4. You have noticed that from the end of winter until summer, a variety of bottle gourd that is longish in shape grows in the fields. The gourmets claim that delicious ráitá can be made with this gourd when mixed with yoghurt. One can make delicious fried chops also by smearing it with powdered rice or powdered pulse. You must have seen such small, pitcher-shaped gourds. These are very good for making a dish of minced and spiced vegetables, cooked almost dry, and a sweet dish prepared by boiling bottle gourd pieces in milk with sugar and other ingredients. You also must have seen round gourds. This round gourd is very good for a dish of vegetables cooked in a little oil, and also a type of preparation having several vegetables including bitter gourd. Many of you must have eaten such dishes made of round gourd. You must have seen club gourd also. If this club gourd is turned into paste after boiling, made into balls and then put into broth, the balls become very tasty.

   Well, let us come to the point. This longish gourd or the ground gourd that is available in large quantity in the months of Caetra [last month of Bengali Calendar], Vaeshákh [first month of the same] and Jaeśt́ha [second month of the same], which is referred to as vaeshákhá gourd by some people, is also called káliuṋga.

5. Another meaning of the word káliuṋga is a variety of cucumber that grows on a scaffold, is small in size, is predominantly of green colour and curved in shape. When you use the word káliuṋga to mean this particular kind of cucumber, you should use it in its feminine form – then the word will be káliuṋgii (the declension will be like the word nadii).

6. Káliuṋga means any kind of melon. Botanists say that the melon had its origin in Arabia and the Middle East, but its production and use in India can be traced back to very ancient times. Right from the Rgvedic era, Aryans and Dravidians were familiar with melons. Moreover in the Vedic language, there are many references to melon. In contrast, the use of sphot́ana or sphot́aka (kharmuj or kharbujá) and sphut́iká (phut́i or báuṋgi) is far less. Perhaps because these is because these (sphot́ana or sphot́aka or phut́iká) grow primarily in eastern India, and the Aryans came in contact with them much later, there is practically no reference to it in Vedic literature.

Well, although a bit irrelevant, let me tell you that many scholars used to say by mistake that the word rájagira [in Magadh, Bihar] has come from the word rájagrha. I have said earlier and say now that in the Mágadhii language, the word derived from grha is ghar. Had the original word been rájagrha, then today in the Mágadhii language its form would have been rájaghara (rájagrha > rájagarha > rájaghara-a > rájaghara). However, that is not the case; in the present Magahii language, the word is rájagira, and this means that the original word must have indisputably been rájagiri, that is, royal mountain. This place [rájagira] was at one time the capital of Magadh. Perhaps this accounts for the name rájagiri, and not because it is a high mountain, for there are many higher mountains in the realm of Magadh. Similarly we get mudgagiri>muuṋgagiri> muuṋgira>muuṋger [another place in Bihar]. Furthermore, rájagira cannot be spelt with gii but with gi, because in the spelling of giri we have only i. The mudgara/mudga mean both mudgara [club] and muga pulse [green gram]. Mudgadvidala > muṋgadiala > muṋgadála > mugdála.

Footnotes

(1) Calat + shakti= calacchakti. When there is sha after t, they combine into ccha. For example, Shriimat + shauṋkara = Shreemacchauṋkara. Mrt + shakat́ika = mrcchakat́ika (the impression of a moving carriage on a rural road).

(2) “... when the underlying spirit of humanism is extended to everything, animate and inanimate, in this universe – I have designated this as Neohumanism”. Liberation of Intellect: Neo-Humanism by Shrii Prabhat Ranjan Sarkar. –Trans.

(3) Janma > jamma > jám: geli jám means “previous life”.

(4) i) Sorrow, ii) cause of sorrow, iii) removal of sorrow, iv) ways of the removal of sorrow – these four are, according to Buddha, the cardinal truths – caturájjasaccam.

(5) The peak of the crest of Chańd́amátrikatá [rhythmicity] is known as Dakśińá Káliká, and the nadir of the trough is Bámá Káliká.

(6) Ek so padumá caośat́t́iipákhuŕii
Teṋmadhye nácanti domnii bápuŕi.

[There is a sixty-petal lotus, on it dances a female undertaker.]

(7) In Bengali it is wrongly used as muśaldháre instead of muśaladháre.

(8) Káliká is masculine as is phal. Káliká is feminine as is latá. -Trans.

(9) In our childhood we noticed that the boys and girls of the then Kolkata used to artificially curl their hair by putting a heated iron rod on their hair. The hair that grew afterwards was naturally curly.

(10) Both varieties of sandal are available in the author’s garden in Kolkata.