Kit́i

We have been discussing ka for a long time – today also we will continue. Last Sunday we discussed kikhi – isn’t it? Today let us first take up the word kit́i. The verbal root kit́ + suffix i = kit́i. The verbal root kit́ means to move evoking fear, to frighten, or to walk in such a manner that others feel frightened. So etymologically the word kit́i means – one who provokes fear in others while walking on the path.

1. The sight of a prowling wild boar evokes a feeling of fear in a person. It is just possible that the wild boar in that case did not have any intention to attack or even to frighten the person concerned. It was just roaming about as per its own sweet will. In common usage, a wild boar is therefore called a kit́i.

2. Suppose a rhinoceros is simply enjoying itself by wallowing in mud and slime – in eating mud and chewing grass. Even then a person can feel frightened, and in fact people do get frightened.

   Both kinds of rhinoceros – one with one horn and the other with two horns – are called kit́i. You surely know that a rhino is one of those prehistoric animals, which, although on the verge of extinction, somehow still survives. It is believed that the prehistoric rhino was one and half sizes larger than the present ones. Although there is no definite proof, it can be said on the basis of certain strong inferences that the ancestors of the present rhinos had several horns on the upper part of the body. Those horns were also stronger than the horns of today’s rhinos. The present day rhinos have very weak vision. It is not easy to know the quality of vision of ancient rhinos. Prehistoric rhinos have evolved into the one-horned rhino, two-horned rhino, wild boar, and common hog of our time.

   There are [[four]] major differences between the rhino and a member of the hog family.

   1. The skin of a rhino is harder, thicker and more invincible than that of any other animal. The skin of the hog family, on the other hand, is very thin. It is quite unimaginable that a ferocious animal like the wild boar could have such soft skin.

      I have seen communities in the Ranchi region boiling a wild boar along with its skin. They told me, “Sir, after boiling you can simply rub off the skin.” It is due to this meagre hide that the hog does not serve any commercial purpose. In ancient times items like brushes were made from the hair of particular parts of the hog’s body. With the invention of plastic in modern times, that need no longer exists.

      The invincible skin of a rhino was used as a shield in olden times. Now the use of a shield for fighting is on the wane. Rhinos have also become scarce.

   2. Another difference between a rhino and members of the hog family is that the latter avoid water and are dirty by nature. But a rhino loves water and is much cleaner than a hog. Apart from this, there are certain minor differences as well. A rhino has weak vision, while the vision of a hog is by and large quite good. A domesticated hog is a pusillanimous animal, while a wild boar is very brave and obstinate. A rhino is brave but not obstinate; it is rather jolly in temperament. So much so that even in its wild state, it is not a natural enemy of anyone.

      Domesticated hogs are generally vegetarian, but they have no objection to eating very hideous and dirty items. Wild boars are sometimes vegetarian, sometimes carnivorous, according to the situation. However, the wild boar is a very favourite food of tigers, and tigers frequent the Sunderbans where antelopes and wild boars abound. Even then, there remains some kind of long and distant familiarity between the tiger and the wild boar. An adult wild boar avoids the adult tiger. An adult wild boar kills the tiger cub and eats its flesh. And an adult tiger kills the wild boar that is yet to come of age and eats its flesh. The flesh of the wild boar is a very favourite food of the tiger.

      Once upon a time there was a dense population of wild boars in every part of Bengal. Names like Barabanii (Baráhabanii, that is, the forest inhabited by many boars), Barabhum (Baráhabhúm: the capital was Baráhabázár – Barabazar), bear evidence of this. The name of Baranagar near Kolkata, however, is of recent origin. It is said that the Portuguese used to export pork from that town. That is why the place was named Baráhanagar [Baráha or Bará means a “boar”].

      A rhino is vegetarian by nature. It is not the enemy of any particular animal. Daunted by its hard, thick and adamantine skin, no one dares to attack it.

      At one time there were rhino populations in various parts of India. What to speak of the prehistoric age, even just one hundred and fifty years ago, herds of rhinos used to roam the Ráŕh region. Many rhinos lived at the foot of the Rajmahal hills, in the Birbhum district and along the southwest bank of the Padma and Bhagirathii rivers. The smaller sized rhinos thrived in the Sundarbans even one hundred and fifty years ago. The flesh of the rhino was a very favourite food, [a delicacy] for the Bengalis of that period. One feels quite astounded to learn or to think that human beings have killed the rhinos not only for their horns or skin but also for the flesh.

      In India some rhinos still exist; they are found in the Duars region of North Bengal and upper Assam, the temperate plains of Bhutan and central Nepal. Everywhere they are counting the days until their final extinction. Human beings of ancient times believed that the medicine made from the rhino’s horn could rejuvenate them. So the cruel practice of poaching rhinos prevailed in every age and continues to prevail even today. The situation has come to such a pass that the few one-horned or two-horned rhinos that still remain may disappear any time from the face of the earth. Although there is a slight increase in their population in the Kaziranga Sanctuary of Assam, one rarely comes across them in ordinary forests. The medicinal properties of the rhino horn are neither a verified truth nor has it any scientific basis. Is it not extremely abominable to exterminate an innocent creature due to some wrong notion?

      Let me mention in this connection that fossil records provide evidence that at one time rhinos thrived in coastal Orissa, Caromandal, at the foot of the Sivalic range [Himalaya], in Bihar, Uttar Pradesh, Punjab and Hariyana. Quite large-sized rhinos inhabited Bankura of Ráŕh region and Manbhum.

      According to some, one branch of ancestors of the hog family, of the rhinos and boars, when attacked by more ferocious animals, escaped into the water, and these are now known as porpoises. Like the boars, the porpoises are also mammals. Since, strictly speaking, the porpoises were originally terrestrial animals, they cannot breathe properly under water. That is why even today they surface from time to time above the water and then again dive under.

      There are various reasons by which it can be proved and established that the porpoise is a descendant of certain prehistoric terrestrial animals. But it cannot be emphatically claimed that a porpoise is the descendant of a member of a hog family, because the members of the hog family are strongly allergic to water. The population growth rate of domesticated hogs is exceptionally high. In this regard, it exceeds any other terrestrial creature. In the insect family it is comparable only to a kit́ibha [locust].

   3. The population growth rate of wild boars is much lower than that of domesticated hogs. The population growth of rhinos is miserably low. On the one hand a minimal increase in population and on the other the slaughtering ceremony of the human beings – the combination of the two has brought rhinos to the brink of extinction. Officially not a single rhino remains in the Ráŕh region or in the Sunderbans. In this connection, let me tell you that the horn of a rhino is nothing but a thick, solid mass of hair.

   4. Rhinos like a humid tropical climate, and they live only in such regions. However, hogs are seen to survive in any climate and in any part of the world except unusually cold regions. While in Spain sitting on a hillock on the beach of the Mediterranean, I saw the wild boars of that country. Although they appeared to be like the wild boars of Bengal in every respect, I noticed a difference in complexion. The wild boars may not be declining in number as fast as the rhinos, but they are also fast heading towards extinction. From my personal experience I know that at one time a substantial number of wild boars inhabited the River Behula basin (Gáuṋgur) in Burdwan district. I doubt if even a few still remain.

      Both rhinos and wild boars are called kit́is. So in order to make a distinction between the two in ancient times, certain scholars used to describe the rhino as a big kit́i.

Kit́ibha

Kit́i + bha + d́a = kit́ibha. The etymological meaning of the word kit́ibha is “that which looks like a kit́i”. In common usage, kit́ibha means the following:

1. Bug. There are two reasons why a bug is called kit́ibha. Suppose you have returned very tired … it is already night … you are about to sleep. Then suddenly you notice a bug on your bed. Well, you might have immediately killed the bug. But you are left with the apprehension that since you have spotted one bug, there must be more bugs in the bed. “I will lose my sleep for nothing tonight.” You are frightened by the bleak prospect of spending an agonizing night. The kind of fear that you experience on seeing the bug is similar to the kind of fear you have on seeing a rhino or a boar. So a bug is called kit́ibha, that is, like a kit́i [rhino].

2. In ancient times people used to say that there is another reason for calling a bug kit́ibha. That is, if you look at a bug through a magnifying glass, making it fifty or hundred times larger than its actual size, you will see that it is a creature of horrifying appearance. Howsoever brave and valorous you may be, you are sure to be frightened by the terrible sight of the hugely magnified bug. That is why another name for bug is kit́ibha.

Kila

The meanings of the verbal root kila are:

1. To become shining white or to make something shining white.

2. To bring about harmony.

3. Shoot or throw something.

4. To cut or shred into pieces.

   We get the word kila by adding the suffix ka to the verbal root kil.

In common usage the word kila means the following:

1. Freshly washed cloth.

2. Newly whitewashed house.

3. To look for points of affinity between two objects (to compare with).

4. Very small object, molecule or atom.

5. What has been finely shredded, or a patty made in that manner; a cutlet for example.

   Both vegetable cutlets and non-vegetarian cutlets are made by shredding something into the tiniest pieces (minced meat, for example). So a cutlet is called kila or kilánna in chaste Bengali.

Kilát́a

Kila + at́ac = kilát́a. Etymologically kilát́a means “that which has been whitened”. In common usage kilát́a means the following:

1. Freshly washed, immaculately white cloth.

2. A house that has just been whitewashed.

3. Panir (cheese). Cheese is also called kilát́a. The word panir is of Persian root – “cheese” is English.

   If you wish, you can easily use the word kilát́a for panir or cheese, in Bengali or in other Indian languages.

Kilaka

Kila + ki + ac or kila + ki + ka = kilaka. The etymological meaning of kilaka is “that which brilliantly whitens”. In common usage it means soap. In ancient times the word kilaka was used for soda or for fuller’s earth.

Kisala

Ki + sal + ac = kisala. Ki has a diminutive connotation. The verbal root sal means “to move” or “to walk”. The word kisala can be used in this etymological sense to describe a small entity which is in progress or a small object for which there is visible potential of creation. Sal can be spelt with sh also. So the spelling kishala is also correct. In common usage kisala means a newly sprouting branch, or leaf or bud.

Kisalaya/Kishalaya

Kisala +ńyat/kiyaiṋ = Kisalaya. In the etymological sense it means that which has a tendency towards kisala. In common usage kisalaya means a red, tender, new leaf.

Kiicaka

The verbal root kiic means to make a sound by touching. Etymologically kiicaka means “that which produces sound” when it touches something else. In common usage it means the following:

1. A bamboo twig or kaiṋcuka. Kiicakii or kaiṋcukii means the branch of a bamboo or the slip of a bamboo.

2. If a bamboo is very hollow, then not only the bamboo twig but even the bamboo itself will create a sound when it comes in contact with air. So hollow bamboo is also called kiicaka.

3. If someone touches fire, they will at once let out a shriek. So one name of fire is kiicaka.

4. If a demon, ghoul or carnivore touches an edible animal, then that animal lets out a plaintive shriek. Therefore the word kiicaka is used for an demon, ghoul or carnovore.

5. Kiicaka is the name of a mythical demon.

Kiit́a

The verbal root of kiit́a is generally used in three senses:

1. To be frightened.

2. To frighten.

3. To colour or to burnish. We get the word kiit́a by adding the suffix ka to the verbal root kiit́, for which the etymological meaning is – “one who feels frightened” or “one who, when seen, frightens others”, or “one who does colouring”. In common usage the word kiit́a means the following:

4. An insect (kiit́a >kiid́a>kiiŕá).

5. The second meaning of the word kiit́a is paintbrush.

6. The third meaning of kiit́a is colouring ingredient. The verbal root kiit́a is used in connection with the painting of doors and windows or burnishing furniture.

Kiit́aja

Kiit́a + jan + d́a = kiit́aja. Etymologically kiit́aja means “that which is produced by or born out of kiit́a”.

1. Aguru is a kind of incense produced in trees. However, inside the tree is a small insect that produces the incense through some chemical process (kiit́aka means a small kiit́a). So one meaning of kiit́aja is aguru, which is produced in ágara trees. In the sense of aguru, the word kiit́aja is of masculine gender and its declension will be kiit́ajah (like the word nara).

2. Gálá or lákśá (lac) is produced by a type of insect. Generally this insect is born in the jujube tree or the kusuma [safflower] tree (kusmi gálá). However, they are born in certain other trees as well, although in small quantity. Since gálá or lákśá is produced by an insect, it is also called kiit́aja. But in this case, the word is of feminine gender, that is, kiit́ajá (like the word latá). Another name for what we understand as silk (derived from silik in Arabic and resham in Persian) or ciináḿshuk (shining object brought from China) is kiit́aja, because silk is produced from a type of insect.

   Although there are various species of this insect, it is mainly divided into two subspecies: mulberry and non-mulberry. The insects associated with mulberry silk generally survive on mulberry leaves. The insects associated with non-mulberry silk eat the leaves of various trees according to the sub-species they belong to, and the quality of the silk is determined accordingly. For example, the insects which are nurtured in the shál tree or the jujube tree are known as tasara kiit́a. Tasara [a coarse silk] is produced in ample quantity in the Ráŕh region and in the shál forest of Chotonagpur. The weaving of tasara cloth used to be done extensively in Katwa, Raniganj, Bankura and in the Tantiipara of Birbhum. There was a time when Bengal tasar was famous outside India. The Europeans loved to wear suits made of tasar. Tantiipara of Birbhum was one of the most prosperous weavers’ villages of Bengal.The cottage industry of tasar is now in its death throes. Tantiipara also shares the same fate.

   The slightly reddish silk produced by non-mulberry silkworms that live on the leaves of the drumstick [Moringa adams Lamk], is called mugá. Mugá is primarily produced in Assam. The climate of certain parts of Bengal and Bihar is congenial to the production of mugá silk. The slightly golden-coloured silk produced by non-mulberry silkworms that grows on reŕhi plants [Ricinus communis] is called eńd́i. Production of eńd́i is very high in Assam. However, if some efforts are made, it can be satisfactorily produced in Bengal, North Bihar and the northern and eastern parts of Uttar Pradesh. Moreover, it is possible to cultivate non-mulberry silk if proper care is taken of the ákanda tree or arka-patra [sun plant], and in special cases the rose apple tree (jambuphalam) and the palásh or kiḿshuka [Butea gum; Butea monosperma].

   The cultivation of mulberry silk was introduced into India a few thousand years ago under the influence of China. That is why the alternative name of mulberry silk in Bengali and Sanskrit is ciináḿshuk. When the word kiit́aja is used to mean silk, it becomes a neuter gender; that is, its form will be kiit́ajam (like the word phala). The mulberry silk is called garad in Bengali. Although many types of garad exist, there are primarily two kinds; one is ghiyá (ghee-coloured) and the other is dudhiyá (shining white). When the chrysalis of the mulberry silk breaks out of the cocoon, then the threads become coarse. It is then called mat́ká instead of garad. When the chrysalis of a tasar breaks out of its cocoon, the coarse thread produced is called ket́e instead of tasar. Afterwards the silkworm was taken from Bengal to Kashmir and Mysore. Kashmir silk, Bangalore silk or Mysore silk are actually local variations of Murshidabad silk.

   The cultivation of resham/garad (silk) has been going on since very ancient times in Rajsahi,⁽¹⁾ Maldaha,⁽²⁾ Murshidabad,⁽³⁾ Birbhum⁽⁴⁾ (Vasoyá-Vishnupur) and Bankura (Vishnupur). The silkworm came from China a very long time ago. In the Bankura district there was a particular community that cultivated silk. These people were known as tuṋte musalmán [“blue vitriol Muslims”].

Kit́aghna

The etymological meaning of the word kiit́aghna is “killer of pest”, or “pesticide”. In common usage the word kit́aghna means the following:

1. Any medicine or poison that kills insects.

2. The second meaning of the word kiit́aghna is sulphur.

3. The third meaning of kiit́aghna is copper sulphate or the poison of blue vitriol.

Kiila

We get the word kiila by adding the suffix ka or, according to some, by adding the suffix ac to the verbal root kiil. The verbal root kiil has many etymological meanings as it is used in many senses. In addition to the usual meanings of the verbal root kiil – such as to become shining white, to whiten, to bring about harmony, to throw, to shred into fine bits, or to cut into pieces – the verbal root kiil also means to tie up, pierce, stitch or string, bury and strike.

In common usage kiila means the following:

1. A cloth which has been washed by kilaka or soap. Something that has been made shining white can be called kiila.

2. By mixing mercury and sulphur we get mercuric sulphide. If pure gold is used as a catalytic agent in making mercuric sulphide (the gold being recovered afterwards), then it is called gold-induced makaradhvaja [aqua ragia]. The met́e sindur which women use in some places is actually lead-oxide, and the ciná sindur [vermilion] that many women use in some places is actually mercuric sulphide. Long ago human beings came to know the process of making mercuric sulphide. In some places mercuric sulphide was available in its natural state; but they could not make mercurus sulphide nor was it available in its natural state. Acarya Prafulla Chandra Roy created mercurus sulphide by mixing mercury and sulphur at a particular temperature. We can say that Sir P. C. Roy made a fine combination of mercury and sulphur. So we can use the word kiila in this case.

3. Any comparison of the affinities between two objects can be called both kila and kiila.

4. The word kiila can be used to mean shredding into fine pieces – for example, breaking an object into molecules or breaking a molecule into atoms or harnessing great energy by splitting an atom; it is also used for the object that is subjected to such a procedure. So molecular and atomic research come under the purview of the word kiila.

5. One meaning of the word kiila is bond. Human beings have to suffer the bondages of the experiences of previous births. So we can say that a creature exists in the kiila state as the innate saḿskára of previous births.

6. One meaning of the verbal root kiila is to pierce. So a syringe which is used to pierce with a needle is also called kiila.

7. The act of piercing the nose and ears of girls with a needle to facilitate the use of ornaments is also called kiiliikarańa or kiila. The needle used for this purpose is also called kiila. The lower part of the ear is pierced [perforated] in order to wear ear ornaments. For nose ornaments, the thick parts of the sides of the nose are pierced, and for using a nose ring (nolaka) the middle part of the nose is pierced. The word kiila is used for all three kinds of piercing.

8. In order to put a number of things together, we paste them together with glue. So this glue is also called kiila.

9. The (cotton) thread with which a garland is strung is also called kiila.

10. The identification pillar that is buried at a particular place to mark a boundary is also called kiila.

11. Many a time people use a screw to fix one hard object to another. This fixing of objects can be done more strongly with a screw than a nail. So a screw (in colloquial Bengali many people call it skrup) is also called kiila. The instrument (screwdriver) used to screw or unscrew an object is therefore called kiila-cáliká.

12. The tall poles or posts that are used for electric, telephonic or telegraphic transmissions are buried in the ground. So in these cases also, the word kiila can be used. For example, we say electric kiila to mean an electric pole. Some people think that a pillar or column can also be called kiila. No, the word kiila cannot be used for a pillar or a column, because we do not bury a pillar or column; we raise it on the ground. We can easily use the word áloka-kiila or báti-kiila for a lamp post.

13. A pin is used to connect two objects by piercing them and connecting them with a pin. So since ancient times a pin is called kiila.

14. A safety pin is used to connect part of one cloth to part of another cloth. In other words, a safety pin holds together two separate pieces of cloth. So the word kiila can be used for safety pin.

15. A needle is used to string a garland among other things. So one synonym of needle is kiila. The common name of a chuṋc [a needle] is suca or sucii; the Bengali word chuṋc is derived therefrom.

16. A button connects one part of a shirt with another part. So a button may be called basana-kiila (The word botám for button is a foreign word).

17. I told you a little while ago that one meaning of the word kiila is to strike. Since ancient times, people used to strike with their elbows. So one meaning of the word kiila is the elbow.

18. To strike with the elbow or to push with the elbow is also called kiila.

19. Striking with a clenched fist is also called kiila (kiil, caŕ, ghuśi). Many people wrongly spell kiil as kil [in Bengali]. This mistake should be corrected.

20. Another meaning of the word kiila is a sheathed weapon (just as a sword is kept in a scabbard).

21. Another meaning of the word kiila is a flame which is carried with the help of an object. Suppose, for example, you light a sheaf of hay with fire from the hearth, and then you carry that burning hay to another hearth and light it. This hay on fire is kiila.

22. In a limited sense, even a spark of fire is called kiila. For example, in a village there are juxtaposed thatched houses. When one house catches fire, the tongue of the flame leaps forward and ignites the hay of the adjoining thatched roof. It is thus that village after village is burnt to ashes. In the months of Caetra and Vaeshákh [last and first months respectively of the Bengali calendar] such sights are visible in the Ráŕh region.

23. Another meaning of the word kiila is to bet or to stake. In ancient times, whenever there was any dispute among people, they used to settle it through horse racing. The horse race was also prevalent in Europe, but there the greyhound race was more common. However, the victory of a party was determined by the victory of the horse representing that party. In Sanskrit one of the many names of a horse is bájii. So the sport of horse racing was called bájiikhelá, bájiijetá [winning the horse race], bájiimát [winning the stake], etc.

    To become skillfully victorious or absolutely victorious was also called bájiimát. The magicians [or jádugars⁽⁵⁾] completely win over the spectators by performing magic with sleight of hand. That is why in Sanskrit a magician is called bájiikar. The word bájiimát is derived therefrom. In western Ráŕh region there is a small community of people who make a living by performing magic; they are known as bájiikar. In our Birbhum, there are a few people who belong to this class of bájiikar.

    Man gariiber kii doś áche,
    Tumi bájiikarer meye Shyámá
    Yeman nácáo temani náce.

    [What is the fault of the poor mind? O goddess, Shyámá, you are the daughter of a magician and the mind dances to your tune.]

    Suppose Háṋdu and Bhoṋdu are engaged in a hot dispute. Háṋdu says, “The Damodar flows through our Bankura.” Bhoṋdu says, “No, there is no Damodar in your Bankura. The Damodar exists only in our Burdwan.” This leads to a heated debate. Finally it is decided to make a wager of ten kilos of rasagolla. Subsequently it is found that Háṋdu is right; the Damodar flows through Bankura district. Bhoṋdu loses the game; so Bhoṋdu must now give ten kilos of rasagolla to Háṋdu to eat. These ten kilos of rasagolla constitute the stake.

24. Another meaning of the word kiila is a long pin or stick of metal or wood, such as a match stick (diipashaláká > diiashaláá > diyáshlái > deshlái), broomstick, stem of the drumstick or nat́e stick [a kind of pot herb or spinach]. For all these the word kiila can be used.

25. You are definitely familiar with a nut and bolt. A bolt is called boltu in colloquial Bengali. This boltu is also called kiila.

26. If a cow or some other animal is tied to a pillar of wood or bamboo, and if the pillar is long and strong enough for the animal to rub its body against it, then that pillar is called kiila.

27. If a thatched roof is supported by a strong pillar of wood that has been first buried in the ground (in the Ráŕh region the wood of the jambu or blackberry tree is primarily used), then that pillar is also called kiila.

Kiila + kan = kiilaka. Most meanings of the word kiilaka are similar to the meanings of kiila.

1. But while one meaning of the word kiila is screw, kiilaka does not mean screw; it means a long nail or peg.

2. Another meaning of the word kiilaka is pillar. This kind of pillar can be used to tie animals. But it should not be very long, and it should not be possible for an animal to rub its body against the pillar.

3. Another meaning of the word kiilaka is nut. Please remember carefully that the bolt is kiila and the nut is kiilaka.

Kiilakii

Kiilakii means a very small nail or pin (káṋt́ii or kant́akii). The small pins that are used in repairing a shoe are also called kiilakii.

Kiinásh

Here the prefix kii has been used in the pejorative sense as kutsit [ugly]. For example kutsit puruśa = kápuruśa [coward]. Kii + násha = kiinásha. Etymologically kiinásha means “that which destroys ugliness” or “which is continously engaged in the act of destruction in an ugly manner”. In common usage kiinásha means the following:

1. A tiller or farmer. The farmers with their individual labour remove the barren look of the land and make it beautiful with the lush greenery of cornfields. So a synonym for farmer is kiinásha.

2. The process of continuously cutting an object into smaller and smaller pieces is also called kiinásha.

3. Certain creatures are more beautiful in their childhood than when they grow up, such as a duckling, a puppy, etc. The word kiinásha can be used as a common word for all such creatures that are more beautiful in childhood.

4. Compared to an adult or an elderly person, a child is much more beautiful. So for a human child or the child of a monkey, the word kiinásha can be used.

5. A hunter or a butcher by his despicable action deprives an innocent creature of its right to live. Therefore the word kiinásha is used for a hunter or a butcher.

6. The god of death kills creatures without having any compunction for those innocent hearts [of near and dear ones] who suffer as a consequence.

Kiisha

Ka means water. Iisha [lord] of water – it is in this sense that the word kiisha was used in ancient times. In its etymological sense, kiisha means “one who is fully aware of the nature and properties of water”. In its second etymological meaning, it refers to one who is sufficiently intelligent or old enough to understand the qualitative and functional differences between water and fire. A child of three or four, for example, knows that water wets and fire burns. In common usage kiisha means the following:-

1. The naked person, who is old enough to know the differences between water and fire, but who moves about naked in the society.

2. A sannyási [ascetic] is always free from the bondage of shame. However, for the welfare of society, most ascetics do not move about naked. Yet there is a particular class of ascetics who, as part of their code of asceticism, always remain naked, irrespective of time, place, or person. They are called nauṋgá sannyásii. (The word nauṋgá is derived from the word nagna. Many people call them nágá sannyásii by mistake. No, one should not speak like this. Nágá means an inhabitant of Nagaland). The word kiisha means this náuṋgá sannyásii [naked ascetic].

   A small sect of náuṋgá sannyási does not remain completely naked. They use a small wooden kaopiin [a small piece of loin cloth worn like a suspensor]. These ascetics wearing wooden loin cloth are generally known as kát́hiyábábá. These kát́hiyá sannyásis do not belong to the category of kiisha. During the British period, one of the leading ascetics of India was Ramdas Kathiyababajii. After the demise of Ramdas Kathiyababajii, his mantle fell on Brajabidehii Santadasbabaji. Brajabidehii Santadas Babajii was an advocate of the Calcutta High Court. His pre-initiation name was Late Tarakishor Chaudhuri. His home was in Habiganj of Sylhet district. Santadas Babajii was not a kát́hiyá.

   Rámdás ko rám miilá tiirath siiyáni kuńd́á,
   Santjan to sahiih máne jhut́hii máne guńd́á.

   [Ramdas has experienced Rama, a sacred, inexhaustible well. The pious accept it as true but the heathens call it a lie.]

3. In intelligence a monkey is somewhat close to human being. There are, however, some mentally retarded persons, whose intelligence is less than a monkey’s. The word bánara is generally used for them. “You have the shape of a human being but your intelligence is like a monkey’s – stop aping please.” Whatever may be the level of intelligence, a monkey does not wear clothes, although it understands the difference between water and fire. That is why the word kiisha means “a monkey”.
    

   One Mr. Mukherjee used to live in our city. When he used to stay in his own village in Burdwan district, all the village people used to gather at his house in the evening and sit round him listening to his stories. When he would come to our town in connection with his work, it was a common sight that, if not the city people, the local people would be pestering him for stories. They would go on clamouring, “Mr. Mukherjee, sir, please tell us stories … we want stories … more stories … colourful stories … funny stories.”

   Mr. Mukherjee was a very simple, gentle, refined and unassuming gentleman. If a difficult question occurred in anybody’s mind, people used to bring it to the notice of Mr. Mukherjee, and he would invariably answer it to their satisfaction.

   Once Mr. Subodh Ganguly, a very close acquaintance of mine, asked Mr. Mukherjee, “Well, Mr. Mukherjee, you say that monkeys are very intelligent. Why don’t they wear shirts and pants like us?”

   Mr. Mukherjee said, “It’s a very difficult question. It involves societal norms, economics and social progress. So I can answer only after I have given serious thought to it.” The next day Mr.. Mukherjee appeared with a grave look … a distressed mind ... wrinkles on his forehead.

   Everybody asked, “What’s the matter, Mr. Mukherjee? What happened?”

   Mr. Mukherjee said, “Just see! All my fun and stories have been nipped in the bud by the radio news.”

   Subodh said, “I thought that today you would answer my question. So won’t you then sit on the veranda this evening?”

   Mr. Mukherjee said, “No, today my mind is in a very bad condition. Our great government will impose taxes even on petty government officers like me. Today I am not in a position to have our session. You wait for 15 to 20 minutes alternately, and see; if I turn up, well and good; otherwise, you’ll know that I’ve gone to bed.”

   Mr. Mukherjee’s audience kept on anxiously waiting for him, like crows at a sacred place, looking all the while at the sky. But, alas, no one heard the footsteps of Mr. Mukherjee.

   Then suddenly came the sound of Mr. Mukherjee’s footsteps [and they saw his] quiet, controlled, expressionless face. The wrinkles of anxiety had vanished. With profound conviction, Mr. Mukherjee exclaimed, “Eureka! …Eureka! … Got it! … Got it!”

   All the people shouted in chorus, “What have you got Mr. Mukherjee? What have you got? Please tell us. Please!”

   Mr. Mukherjee replied, “Then hear a few secret words – very confidential, philosophical statements …”

   Some time ago, the world conference of monkeys was held in Kiskindhyánagar [the habitat of monkeys according to the Rámáyańa epic]. There some of the wise and highly qualified delegates said, “We must keep pace with the progress of civilization. Since the hoary past, a monkey is called kiisha. The word kiisha means one who has knowledge, intelligence and everything, but who does not wear trousers and coats. It is time we think seriously whether in the changed situation we should start wearing trousers and coats.”

   Many heavyweight MP’s were also present in that conference. They said, “In such serious matters as this, we should not take any decision. Rather, let us take a poll – and let us form a high-powered commission.”

   The delegates reacted in a chorus: “There is no means to know which monkey is living publicly or secretly in which part of the world and on which tree! Moreover, not all monkeys understand the language of all monkeys communities, because there are linguistic differences in each community. There is no script either…. nor is there any written literature… not a single newspaper on record. So the media used for tabulating public opinion will not be of much use. In this situation, instituting a powerful commission is sure to be very effective.”

   A powerful commission was formed, and it was resolved that everybody would be bound by the decision of the commission.

   In due course of time, the verdict of the commission was published. The commission recommended a special type of three-quarters trousers (neither half nor full) so that the tail could easily come out from between the legs. On the body, there would be a kind of nylon shirt, which would not get torn when in contact with the branch of a tree, nor would it give way when pierced by a thorn. There would be no need to send these trousers and shirts recommended by the commission to the laundry (washerman’s house) for six months. In other words, this dress would be most convenient in every respect.

   A few days after the publication of the commission’s recommendations, another conference was convened. The organizers of the conference declared, “The recommendations of the commission are definitely acceptable, but meanwhile an untoward event has taken place. After the publication of the commission’s verdict, the deputy minister of the social welfare department contacted a reliable supplier. The name of that agency is Universal Traders Company Unlimited. They were prepared to supply an unlimited quantity of clothes to all the countries of the world. They would have continued to do so, but eventually there developed a difference of opinion between the agency and the deputy minister.”

   The deputy minister told the supplier, “All the monkeys of the world will wear your clothes. So you will make a huge profit. For this you must pay me at least ten lakh rupees as selámi [bribe].”

   The clothing company replied, “If we pay you ten lakh salami, the deal will not be commercially viable. We can pay you five lakh at the most. Not a chipped cowry more! Moreover, you know that the monkey population is always on the wane, like the moon of the dark fortnight. The demand that we have today will not be there tomorrow.”

   “As a result of the haggling between the clothing company and the deputy minister, the plan of wearing cloth was abandoned.”

   All asked, “Then?”

   The President of the conference said, “Then, in private discussion with both parties, we settled it at seven and half lakh.”

   All anxiously asked in a chorus, “Then? Then?? Then???”

   The President said, “Now there is no hindrance in using the trousers and shirts made by the company; there is no reason to object either.”

   Then suddenly a young monkey M.P. (a young Turk) shouted, “ This can’t be allowed ! This can’t be allowed. Clothing not allowed! Not allowed!”

   Everybody asked, “Why? …Why?? …Why???”

   The young monkey explained, “Suppose we all wear trousers and shirts, then what will be the difference between humans and uourselves? Moreover, even the best part of the tail will remain hidden in the trousers. And therefore, the most honourable Government will not spare us. At once income tax will be imposed on us. So if we want to save ourselves from the clutches of the income tax, we’d continue to be kiisha.”

   The followers of the young monkey shouted in a chorus, “Not allowed! Not allowed!! Clothing not allowed!!! … Not allowed…Not allowed …Hoop! Hoop! Hoop!”

   “Not allowed!… … Not allowed! … This imperialist conspiracy not allowed … Not allowed! Not allowed!! Hoop! Hoop! Hoop!”

   “Not allowed!. . Not allowed!!…Pull down the mask of the conspirators!…Pull down!!…Burn their black hands. Burn! Burn!!.Burn!!! Hoop! Hoop! Hoop!”

   “Friends, brothers, unite immediately to fight against this conspiracy of the imperialists! We must be vociferous! Hoop! Hoop! Hoop!”

   “We are born as kiishas, we live as kiishas and we must die as kiishas. It is our birth right to remain kiishas. Hoop! Hoop! Hoop!.”

Footnotes

(1) The name of the district is Rajsahi; the name of the district head quarters is Rampur. Rampur is part of Boyalia. That is why it used to be called Rampur-Boyalia. Nowadays many people refer to Rampur- Boyalia as Rajsahi.

(2) Similarly the name of the district is Maldaha – the name of the district headquarters is English Bazar. Many people wrongly refer to English Bazar as Maldaha town. There is already a separate town named Maldaha which is now called Old Malda by many.

(3) The name of the district is Murshidabad – the name of the district headquarters is Berhampur.

(4) The name of the district is Birbhum – the name of the district headquarters is Suri. Formerly Rajnagar was the district head quarters.

(5) The word jádu is Persian; the word gar is also Persian. So jádugar is a Persian word. To distort into jádukar is meaningless. We can say that the word jádukar is incorrect.