Psycho-Acoustic and Inferential Acoustic Notes

Psycho-Acoustic and Inferential Acoustic Notes Prabhat Rainjan Sarkar “This science behind the creation of words, which was neglected for so long, should not be allowed to remain undiscovered,” claims Prabhat Rainjan Sarkar. “This is not only the case here – the same thing has been happening with all of the world’s languages. Wherever there are people, words are created based on these psycho-acoustic notes.” “First a vibration arises in the nerves when an object is seen, then a mental sound is created and finally a word is made based on that sound. In this way the original verbal roots of language are created based on psychic sounds, and different words have been created, and are being created, from these verbal roots.” P. R. Sarkar, (19211990), was a master of languages2 and a spiritual guru in the tradition of Shiva and Krishna, who founded the socio-spiritual movement Ananda Marga (“the Path of Bliss”). – Richard Gauthier, Department of Chemistry and Physics, Santa Rosa Junior College, Santa Rosa, California, USA, May 19, 2021. Psycho-Acoustic and Inferential Acoustic Notes1 14 August 1983, Kolkata, India The subject of today’s discourse is psycho-acoustic and inferential acoustic notes. Just as psycho-acoustic notes differ from person to person, a similar difference can be observed from collective to collective. These differences are of two kinds: due to saḿskára (karma) and due to inclination. Saḿskára changes from person to person and there are certain types of saḿskáras which encapsulate the differences between one collective and another. Saḿskára emanates from action. It does not differ with regards to time, place or person. However, this is not the case with differences due to inclination. Inclination depends on two factors: nervous structure and the influence of personal and collective environment. Here the meaning of collective may refer to ten people as well as to one race or another. There were originally four races on earth: Caucasian, Mongolian, Austric and Negroid. Many people, of course, do not wish to include the Semitic race among them. Like them, the Semitic people are also a separate race, the people of the Middle East. In some people’s opinion they are a mixture of the Caucasian and Negroid races. There are three branches of the Caucasian race – Nordic, Alpine and Mediterranean. The meaning of the word “Nordic” is “northern”; it comes from the Latin word nord. The Alpine people lived neither so far north nor so far south, that is, they were the residents of central Europe, the tablelands of the Alps. The Nordic people have high noses, blond hair, ruddy complexion and are tall in stature. The Alpine people are relatively short in stature. They are not so ruddy in complexion, have bluish hair and blue eyes. The Mediterranean people are fair-complexioned with black hair, black eyes and are somewhat shorter than the Alpine people. The collective name for these three branches is 1 “Aryan”. The English word “Aryan” comes from German and originally from the Vedic word árya. As far as it can be determined, the word árya comes from the Vedic verbal root r which means “to cultivate” or “to plough”, so the meaning of the word árya becomes “that person or community whose culture thrives through cultivation”. The original homeland of the Aryans was Europe and the areas lying near the Caucasian mountains in central Russia. In northwest India and in Kashmir there is a good number of people of Aryan lineage, however their numbers in the rest of India are quite insignificant. The few who are there are mostly of mixed blood. Trying to search and pick them out would be quite difficult. As a result of Caucasian-centric aristocracy of color an erroneous conception has taken up residence in the mind which, if clearly pointed out, might make many people uneasy. In other words, in order to avoid this uneasiness short-statured people will have to be accepted as Aryan, dark-complexioned people will have to be accepted as having come from Aryan stock, stoop-nosed people will have to be accepted as Aryan – what kind of thing is this? I will hearken back to my original remarks and maintain that apart from Kashmir and the northwest areas, the people in the other parts of India are not of Aryan stock. The Caucasians came to India from far away. They belong to the Mediterranean branch, not the Alpine or Nordic. Many people consider them to be the original inhabitants of Kashmir but that is incorrect. The original inhabitants of Kashmir belong to the Kash or Khas clans. They were people with slightly earthen complexion, short stature and snub noses. The word kashmir comes from the word kash or khas. In old Sanskrit the word meru was used to mean “country”. For example, ajeya meru → ajamiira. The original word is kashmeru. Kashmir means “the land or meru of the Kash people”. Many people write Káshmiir instead of Kashmiir. This is incorrect. The word káshmiir is derived by adding the suffix śńa to the word kashmiir and it means “inhabitants of Kashmiir” or “concerning Kashmiir”. Saffron is produced in Kashmiir thus saffron is also called káshmiir. The Hindi word keshriyá comes from the word káshmiir and it means “ochre colour”. We can call the Brahmans of Kashmir, Káshmiir Brahmans, not Káshmiirii Brahmans. Káshmiirii means “women from Kashmiir”. In the Rájataraunginii of Kalhan there is this description of the border of Kashmiir: Sáradámat́ha márábhya kuḿkumádrtat́aḿtaka; Távat kashmiira deshasyád paiṋcáshat yojanátmakah. That is, Kashmiir is the land which measures fifty yojana from Sáradámat́h to the Kumkum mountains. India has a rich literature especially in Sanskrit, but there is very little historical literature. Due to philosophical confusion, there was a certain apathy towards history among the people of India. Because of this apathy the inhabitants of India were averse to composing history. It has to be considered by the scholars to what extent, apart from the Rájataraunginii, can the Rájamálá of Tripura and the Assamese Burainji be classified as history. The greater portion of what we consider to be the history of the Indian middle ages had to be collected from the diaries of foreign travellers. In order to write even a single page of history we had to look up Fá-Hiyen, Meghásthinis, Iuḿ, Chuyáḿ, or Ivanavatutá. During the Pathan and Mughal eras there was some history written in the collections of the sovereigns but it is difficult to say just how far they are authoritative. However, we can say that even if not all was lost, something certainly was. 2 The Negro race has three branches: western, northern and southern. There are differences in their facial appearance and hair. The hair is similar, but there are differences in the curls. The Mongolian race has five branches: Nippon (Japan), the original Chinese, Indo-Tibetan, Malaysian and IndoBurmese. The script of the Chinese and Japanese branches is pictorial script. Each respective sound is represented by a particular picture. For example, instead of writing “tree” as we do, a mark is made to signify “tree”. Two of these marks mean “park”. A forest has many trees so three marks are used to mean “forest”. The framework of the Japanese alphabet is also fundamentally Chinese, that is, pictorial. Since the sun first rises over Japan the name of the country is Nippon. The first syllable is ni and the second syllable is ppon and together they make nippon. Some people pronounce nippon nihon. In this case they read the second picture hon instead of pon. In Chinese ni is pronounced ji and pon is pronounced pán, thus the pronunciation of nippon in Chinese became jipán. The distorted pronunciation of jipán in English gave rise to “Japan”. The people of the Nippon branch are large in size with flat noses and high jawbones. The Chinese branch is somewhat yellow in complexion and rather short in stature. The Caucasian alphabet is read from left to right. English, Latin, Greek, and so on, are all read from left to right. The Semitic alphabet is read from right to left. The Arabic and Israeli alphabets are included in this group. The Negroid people do not have their own script. They use Roman script. The people we call Dravidian in India are a mixture of Austric and Negroid. The word tamil comes from the word dráviŕa [dravid]. Their script is Indo-Aryan. The people of the Indo-Tibetan branch are somewhat earthen-colored and medium in stature. Their script is also Indo-Aryan. In this group fall the Tibetans, Laddakhis, Bhutanese, Sherpas, Lepchas, Gurum’s, Newars, Thárus, etc. The Gorkhas do not belong to this branch. The Gorkhas are a mixture of Aryans and Tibetans. Their language, Gorkhali, is not an Indo-Tibetan language; it is a Sanskrit-derived language. Nowadays many people call the Gorkhali language “Nepali”. Actually “Nepali” does not refer to any specific language, but rather to all the languages of Nepal. These languages are Gorkhali, Newari, Rái, Tháru, Guruḿ, Sherpa, Bhutanese, Lepcha, Magar, Limbu, Limpá, Bhojpuri (western Madeshii), Angika (Moráḿ), Maethilii (central Madeshii), Bengali (Jhánpá District), and so on. “Nepali” does not refer to any specific language, any more than the word “Indian” does. The Gorkhas have adopted an Indo-Aryan script. Indo-Aryan scripts begin with a and end with kśa. The Indo-Aryan languages of Nepal are included in the same group as Bengali and approximately twelve hundred years ago all of these languages were one and the same. The Caryápada or Caryácaryavinishcaya was written in this language. It should be remembered here that the Caryácaryavinishcaya was discovered in Nepal and it was written in the Bengali script of that time (Shriiharśa script). The language of the Caryácaryavinishcaya can just as well be called old Angika or old Maethilii as old Bengali. Their script was also the old Bengali script, or Shriiharśa. It should also be remembered here that during the time of the Newari kings, Maethilii, written in Shriiharśa script, was the court language of Nepal. Gorkhali gained acceptance as the court language of Nepal with the reign of the Gorkha kings (Prthviináráyańa Sháh), and it is this Gorkhali that is mistakenly called Nepali. Of course, this is a partial error, not a complete error, because, like Nepal’s other languages, Gorkhali is also a Nepali language. Gorkhali’s old script is also the Shriiharśa script. Later on, Nágrii letters were introduced into Gorkhali. Old letters and records are all written in Bengali script (Shriiharśa). Thus, the discovery of the old Bengali 3 manuscript, the Caryápada, in Nepal is not at all surprising because Nepal is a land of Bengali script. When Lolitapat́tá n (Lolitapát́an), Bhat́tá grám (Bhát́gáon), and so on, were the capital of the then Nepal, they used to use exclusively Shriiharśa script there. The fourth branch is the Malay branch. Included within this branch are the Philippines, Indonesia and Malaysia. Chinese, Kachin, Shan, Burmese and Arakan (Mag) fall within the Indo-Burmese branch. None of these languages use pictorial script. They use Indo-Aryan scripts, that is, they are written from left to right. Next comes the Austric branch. At one time there was one vast expanse of land which stretched from old Gondwanaland to Australia. The original inhabitants of this vast region were the ancient Austrics. They are black but not jet black. They are shorter in stature than the Negroes and their hair is not so curly. India’s Kols, Bhiils, Muńd́ as, Har’s (Santhals), and Biirhoŕas, and the aborigines and Maoris of Australia and New Zealand all belong to the Austric branch, however the native inhabitants of the Andaman Islands do not. They are a mixture of Austric and Mongolian. The inhabitants of the Bengal-Burma border, the Jarvadiis, are also more or less of the same type. The Austric branch did not have its own script. They became familiar with Roman script when the Christian missionaries came in contact with them while proselytizing. India’s Kols, Bhiils, Muńd́ as, Santhals, Biirhoŕas, and so on, also belong to the Austric branch; they do not have their own script. The “Ol” script that some Santhals like to use was invented by Pandit Raghunath Murmu, a man of modern times. The script of the Dravidian group is Indo-Aryan, however here and there they have an extra letter or two, or one or two less. For example, Tamil has fewer letters while Telegu has more. While it is true that the lack of those few letters in modern Tamil makes it difficult to write Sanskrit properly, it is even more true that the special kind of Tamil script that the Tamil pandits use for writing Sanskrit works perfectly fine. This script goes by the name of Granthalipi or Granthákśaram [book script]. The author’s professor in the Vedas, Pandit P. K. Ayar, was able to write quite proper Sanskrit in this script.(1) This script has neither disappeared nor become completely obsolete nowadays. In modern Tamil the numbers one and two are written alongside a few letters to indicate a certain kind of pronunciation. Others want to use some Singhalese letters for this purpose but there is no necessity of this. Tamil has its own closely related script. By using this book script Tamil will gain added respect. The Singhalese are a mixture of Aryan and Dravidian stock. They are fair-complexioned and short in stature. Their language has a great quantity of Sanskrit words. It is also a mixture of Aryan and Dravidian and most likely originated from a blending of Tamil and Bengali in olden times, however more research into this matter is needed. The Oráon sub-caste in the Chottanagpur area is also part of the Dravidian group, not the Austric group. Their language, which is called Kuruk, is a Dravidian language. However, Kuruk does not have its own script. The Oráons take their surnames from the names of different birds and animals, for example, Kacchap [tortoise], T́ oppo, Miinz. Miinz means “fish” in Kuruk. In Tamil it is miinam. Many people think that miina is a Sanskrit word but actually it is not. It is a Dravidian word which has been absorbed into Sanskrit. 4 In Bengal there is a mixture of Austric, Mongolian and Negroid stock. The further west and southwest you go, the greater the Dravidian (Austric-Negro) influence, and the further northeast you go, the greater the Mongolian influence. There is a great Mongolian influence seen in the Bengali Cákma’s. The Cákma’s live in the mountains of Chittagong, certain parts of Tripura and in the Demagiri region of the Lusái Hills (its modern name is Mizoram). The Mongolian influence is also pronounced in the far north of Bengal among the Bhutanese, Mech, Boŕo and Poliya communities. The analysis I have given of these races and their branches and sub-branches is based on their individual and collective characteristics which also includes psycho-acoustic notes. The same Indo-Aryan script is pronounced differently in the throats of different races. The same alphabet is of one type in northern India, another in western India and yet another in southern India, and its pronunciation in Bengal, Tibet, Burma and Thailand reflects the local differences. This is due to racial influence. Of course, climate can also exert a certain influence. The same Semitic alphabet is pronounced differently in Arabia, Persia, Pakistan and Israel – I am saying this from personal experience. The same Roman script is pronounced differently in Britain and in France. Britain and France are neighbouring states but there is a night and day difference in their pronunciation. In Italy, France, Spain and Portugal, who all use the same Roman script, the disparity is less acute. These psycho-acoustic notes can be caused by inclination as well as by saḿskára. It is said: Bhinna-rucirhi lokáh [people have different likings]. Inclinations are based on two objective factors: the composition of the nerves and climatic conditions. The composition of the nerves is, in turn, based on racial constituents. Each race has its own special characteristics. The people of one race do not anger easily while those of another keep their anger bottled up. The people of one race are overpowered by happiness while those of another express their happiness effusively. The people of one race keep their sorrow inside while those of another break into tears of sorrow. Some cannot keep their mouth closed while others do not like to open their mouths at all. It must be kept in mind here that these matters are not all due to racial influence; many of them depend on climatic conditions. In countries with a wetter climate people feel more need to eat chillies, otherwise there is a likelihood of rheumatic attacks. Even though the inhabitants of those places know that it is not good to eat too many chillies, they continue to eat them in large quantities. It is worth mentioning here that chillies are not indigenous to India or Bengal. Before chillies were available in our country, long peppers (pippali in Sanskrit) and black peppers (kat́ubiijam) were used. When the Portuguese brought chilli [lauṋká] to this country people had a problem naming it. In order to differentiate between chilli and black pepper they gave it the name gáchmaric and called the other golmaric (before the arrival of chillies black pepper was simply called maric [pepper]). Black pepper is a creeper while chilli is an upright plant; accordingly, the name gácmaric was given [gách means “plant” or “tree”]. In old Bengali lauṋká used to refer to any expanse of land enclosed by water, that is, it did not refer to only Sri Lanka or Ceylon. The word vilayet, prevalent in Arabic and Farsi, also means “an enclosed island land” or “foreign land”. Some people think that perhaps Viláyet or Vilet means “Britain” but this conception is incorrect. In Urdu and Farsi, Britain is called “Varttániyá”. The British government is called “Hukumate Varttániyá”. Anyhow, this lauṋkámaric or chili-pepper came from a foreign land, that is, it came from Lauṋká. 5 There is a verse in the Caryápada: Uju re uju cháŕi má leu re báḿka Niyaŕi bohi má jáore láḿka It means: “Take the straight, o the straight path, don’t take the crooked path. Wisdom is nearby; there is no need to go to a foreign land for it.” Here also the word lauṋká has been used to mean “foreign land”. With the passage of time, the use of the word gáchmaric declined and the new name for it became lauṋkamaric. Nowadays the word maric has disappeared and only the word lauṋká, meaning “foreign land”, remains. In Rarhi Bengali chilli was named ságarapáriyá for a similar reason. From this comes the modern Rarhi sonpare. Tamarind should be eaten in countries with wet or damp climates, otherwise one feels a lack of vigour and tamarind also grows more in these kinds of countries. Mangoes were not used in Persia which in modern times is called Iran. Ancient Persia did not have a word for mango. In later times it was given the name ambaj. Tamarind also was not found there. Later on, it was given the name támar. There is a story about some people from Persia (Iran) who came once to India. When they saw the tamarind, they thought that perhaps this was the famous Indian mango. They gave it the name támar-i-ind. After undergoing a slight distortion, it became “tamarind” in English. The Bengali word for tamarind, tentul, comes from the Sanskrit word tinttiŕii; in Oriya it is tenntaŕi or tentuŕ. The Maethilii word tetar also comes from the word tinttaŕii. The word ámlii in Madhya Pradesh and Rajasthan (Marwari) comes from the Sanskrit word ámlika. In old Bengali also the word ámlii or ámlá was used to mean “tamarind” – nowadays this usage has practically disappeared. The author had seen the word being used in the Pabna District of Bengal about fifty years ago. The word ámlii underwent alteration and became the word imlii in modern Hindi. There is an example in the old Caryapada which shows that tamarind used to be called tentuli in old Bengali: Duli duhi pit́há dharańa na jái Rukher tentuli kumbhiire khái Just as tamarind should be eaten in hot, wet climates as I mentioned earlier, in hot, dry climates people say that if they do not eat poppy-seed or black gram in their country they will be susceptible to nosebleeds so they have to eat it. Thus, the climate or environment exerts a particular influence over inclination. Now, the mental feeling, neither crude nor subtle, which arises in the mind upon seeing some object is a particular type of mental vibration. For example, if one sees the color white or red then the vibration created by that mental impression creates a sound in the nervous system in accordance with the wavelength of that vibration. In the case of red it is t́akt́ak and in the case of white it is dhapdhap. Thereafter we create a word according to that sound vibration. The words khankhan, t́hant́han, jhanjhan, and so on, were made in this way. First a vibration arises in the nerves when an object is seen, then a mental sound is created and finally a word is made based on that sound. In this way the original verbal roots of language are created based on psychic sounds, and different 6 words have been created, and are being created, from these verbal roots. For example: dhapdhap → dhavhdav → dhav. By adding la (verbal root lá, suffix d́ a) to dhava we get dhavala which means “white”. When we see the colour red [lál] which gives rise to the sound vibration t́akt́ak in the nerves then we say that the thing is t́akt́ake lál. Similarly, we say dhavdhave sádá [white]. The word t́akt́ake becomes t́ukt́uke out of affection. Khoká becomes khokan for the same reason. This hidden truth behind the creation of words has been hitherto neglected by science and philosophy, but it should not be so because all sounds in this universe have their origin in these psycho-acoustic notes. These specific sounds are chiefly divided into seven partial sounds which we call the seven-note scale. The composition of various sounds, the creation of all languages and dialects, is produced from permutations and combinations of this seven-note scale. Shiva took the help of these fundamental sounds to create the six ragas and thirty-six raginis of Indian classical music. It is a matter of regret that few of those who are engaged in the serious study of music maintain any special interest or enthusiasm for this subject. Thus, the science of psycho-acoustic notes, which is behind the creation of sound, has been neglected. This science behind the creation of words, which was neglected for so long, should not be allowed to remain undiscovered. This is not only the case here – the same thing has been happening with all of the world’s languages. Wherever there are people, words are created based on these psychoacoustic notes. All musical knowledge depends on it, the entire science of music. Not only the different metres, flats and sharps, bass, baritone and soprano – all fundamental principles of sound depend on the principles of this science. The use of the pronoun “you” instead of “thou” is based on it; the use of vous in French instead of tu is based on it. In Hindi the use of ham instead of maen for “I” has been increasing. Gradually mujhko [to me], tujhko [to you] are being displaced by mereko and tereko. The old Bengali words mui [I] and tui [you], or mu and tu, have been replaced by ámi and tumi. Nowadays you will hardly hear anyone say mui jávuni in the village areas of Rarh; the people say ámi jávuni. An example of the use of mui can be seen in the poetry of Krishnadas Kaviraj: Áre re páśańd́ a mui tore ná uddhárimu Kot́i janma ei mata kiiŕáy kháoyáimu [You, the wicked one. I will not save you. I will get you eaten up by worms for millions of lives.] Nowadays I have seen increasing use of the north Indian words lágátár [continuous] and samjhaotá [mutual understanding] in place of the native Bengali words ekt́áná and bojhápaŕá. The underlying reason is that the previous words could not remain as consistent with the psycho-acoustic notes as the others did. Inferential acoustic notes: Inferential acoustic notes are the linguistic expression of the vibration arising in consciousness due to contact of the nerve fibers with sounds produced in the external world. The women of ancient Bengal used to use mishi [a dentifrice made of roasted tobacco, copperas, and other ingredients] to make their teeth sparkling white. Mishi is black so when we see 7 something very black, we say that it is as black as mishi – mishkálo. You know that for a while part of the pomegranate seed is glossy black, so if we want to indicate that something is very black, we compare it to pomegranate [kuc] and say kuckuce kálo. In order to refer to something soft we make an analogy to cotton and say that it is as soft as cotton [tulo] – tultule naram. If something is somewhat black but not completely black then we refer to it as kálce [blackish]. Similarly, lálce is used for something somewhat reddish and niilce for “bluish”. Ce means “somewhat”. It is a native Bengali suffix. English has its own similar suffixes such as “like” and “ish”. “Like” is added in a good sense, for example “childlike” while the suffix “ish” is added in a derogatory sense. For example: Tinkál giye ekkále t́hekla, ekhano khokámi gela na [He’s gone through childhood, youth and adulthood but still hasn’t got the childishness out]. Here “childishness” is used to mean khokámi. Similarly, the word “rural” is used to mean grámiiń or grámya while the word “rustic” [pejorative sense] is used to mean genyo bhút. If something is like water when eaten then sá is used to mean “like”. For example, “like water” – jalsá [watery]. Similarly, pániisá or pánse is used for “like pánii” [also “water”]. The suffix sá is also used in this way in Hindi, for example, kálásá [blackish], gorásá [whitish], etc. However, the suffix ce is not used in chaste Hindi. Water used to be called pánii in old Bengali. It is not true that the word pánii was not used because of some difference in religion. Water is still called pánii in the Sylhet dialect. There, if one wants to say ek hánt́u jale [in knee-deep water] one says hánt́upánit. There is a verse in the Caetanyacaritámrta – Trńa haite niica haiá sabhe dibe nám Ápani nirabhimánii anye dibe mán Tarusama sahiśńutá vaeśńava kahiba Táŕane bhartsane káre kichu ná kahiba Kát́ileo taru jeman kichu ná bolay Shukáiyá maele káre pánii ná máuṋgay [Be more modest than the lowly grass and impart spirituality to all. Be humble and pay respect to all. One who is as tolerant as a tree is a true Vaeśńava. He or she will not say anything arrogant or aggressive to anyone. A tree, even if it is cut down, never protests. Even if it withers due to lack of water, it never asks for drinking water.] Soot is an example of something black in the kitchen, thus the people of England say “jet black”. If mishi or kuc was used in that country then perhaps the people would have these kinds of words like mishmishe or kuckuce. Long ago I was conversing with a child about a certain dark-skinned man. That was the age of the locomotive engine. The child said to me: “Uncle, that man is as black as an engine.” The reason behind all these words is that they were better able to maintain harmony with psycho-acoustic notes than the others. In the case of language, inferential acoustic notes have not been as neglected as psycho-acoustic notes, but they have still been overlooked. Language cannot move forward without these inferential acoustic notes. Even if it tries to, it will be hobbled. They have not been cultivated properly in Bengali literature and they still are not being used as they should. What to speak of Bengali, none of the world’s languages have put them properly to work. Yet they are the hidden wealth of the human mind. If they are put to work then language and literature will be enriched. I have used them in Prabhat Samgiita.(2) The more such kinds of words are created, the richer literature will be. 8 As regards inferential acoustic notes, there are many words in English which have been created based on individual realizations. These are native English words; they have not been created under Norman or Anglo-Saxon influence, for example: “nice”, “fine”, and so on. The word “fine” is not used where the word “nice” is used. Something which is soft to the touch, or hot or cold, is “fine”, for example, “fine cloth”. However, in the case of a good taste “nice” is used, for example, “nice biscuits”. For beautiful poetry and so forth the word “beautiful” is used. In the case of beautiful realizations, the word miśt́i [sweet] is used in Bengali, for example, miśt́i kavitá [beautiful poetry]. These are all inferential acoustic notes. In olden times one would determine how handsome a man was by seeing the length of his hand. In the Mahábhárata of Kashiram Das there is this passage describing Arjuna’s physical beauty during the congregation for Draopadi’s Swayambara: Dekha dvija manasija jiniyá murati Padmapatra yugma netra parashaye shruti * * * Bhujayuge ninde náge ájánulambita A long hand was considered to be a symbol of beauty for a man, hence the word “handsome” was made to denote beauty. For a girl, however, one would say “beautiful”, for example, “handsome gentleman” but “beautiful lady”. Those words such as nishpish, kut́ipát́i, and so on which are used in Bengali do not have any proper meaning. The sound alone carries a particular meaning. The creation of these types of words is based on inferential acoustic notes, however care must be exercised in their usage, otherwise if mistakes creep in it will cause inconvenience in the future. In comparison with other modern Indian languages in use today, Maethilii has the greatest number of these kinds of words. For this reason, Maethilii conversation is quite rich. Footnotes (1) Amongst the Tamil Brahmans, the Shaevites go by the name of Ayar and the Vaeshnavites go by the name of Ayengar. The Shaevites use a horizontal tilak [decorative mark with religious significance] while the Vaeshnavites use a vertical tilak. (2) A body of 5018 spiritual and psycho-spiritual songs composed by the author3. –Trans. References 1. P. R. Sarkar, “Psycho-Acoustic and Inferential Acoustic Notes”, in Varńa Vijiṋána (“The Science of Letters”, or “The Science of Language”), https://anandamargabooks.com/books/varna-vijinana/, accessed 5/19/2021, and in The Electronic Edition of The Works of P.R. Sarkar – V9”, https://anandamarga.net/ee9/, accessed 4/29/2021. 9 2. P. R. Sarkar, “The Evolution of Indian Languages and a Scriptological and Linguistic Survey of the World: Prabhat Rainjan Sarkar”, in Aligarh Journal of Linguistics, Volume No. 10, Issue No. 1 (2020-2021), pp 23-42, https://www.academia.edu/45511674/The_Evolution_of_Indian_Languages_and_a_Scrip tological_and_Linguistic_Survey_of_the_World_Prabhat_Rainjan_Sarkar, accessed 5/20/2021. 3. P. R. Sarkar, Prabhat Samgiita, Volume 1., https://anandamargabooks.com/books/prabhat-samgiita/, accessed 5/20/2021. Website: https://richardgauthier.academia.edu/research , Contact richgauthier (at) gmail.com 10