Unknown tale of Biju

[This article is edited in the spelling style (as far as possible) following the Bengali Glossary (Sri Haricharanan Bandyopadhyay), Bengali Glossary, and Verb-Based Vocabulary (Kalim Khan-Ravi Chakraborty).]

This document has been composed in accordance with the verb-based vocabulary principles established by Kalim Khan and Ravi Chakraborty.

Upon consulting dictionaries of Bengali, Hindi, and English, one encounters the term Chakma. Recent assertions by historical linguists indicate that all contemporary languages, totaling around 6000, have emerged through a gradual process of fragmentation from a singular, original great language. Consequently, we have adhered to the guidelines of the 'Bengali Glossary' to ascertain the meanings of the terms Bishu, Biju, Phul, Mool, and Gajyepajye. Our forebears communicated using verb-based languages. It is understood that in Eastern linguistics, words inherently possess meaning, which is as inseparable from the body as it is from the soul, or 'identical' to the word itself—this concept was widely accepted among Indian scholars long before 400 BC. Kalim Khan articulates, 'To grasp the essence of meaning, one need not venture outside the word; one must remain within it.

The meaning of the word emerges from its core, by examining its origin.' In the present day, with the advancement of our 'civilization', the impact of the symbolic (arbitrary) style from the West is increasingly felt, leading to a situation where even Eastern languages have forsaken their traditional methodologies in favor of the arbitrary semantic style of the West. Therefore, by adhering to the verb-letter-based semantic principles, extracting the meaning of words, and comprehending their significance, we can accurately recover history.

Bishu:
Biṣh + u= Bishu
√B+I+ṣ+ u= Bishu
This denotes a combination of carrying + dynamic/active direction-oriented energy in a new form.

The verb Mool of Bishu is Bishu. Bishu signifies the activation/dynamic carrying direction-oriented energy combination to transition into a new form. Furthermore, when Bishu (in a new form) is transitioned or 'u', it ceases to be Bishu and transforms into Bishu (Bish+u). Hence, the Bengali lexicon refers to Bishu as 'Equality'. This implies the realm of consciousness, the domain of knowledge, and any goal or purpose. That means the world of consciousness, the world of knowledge and any goal purpose combined with the best activation/dynamic carrying directed energy combination newly passed.

Biju:
Bij + U = Bilu
Bi+E+J+ U = Biju
√Carrying + dynamic/active generation (newly) passing Biju.

Bij + U. Biju signifies the activation or dynamic generation that has recently occurred. When Biju (newly) transitions or 'U' is added, it ceases to be Bij and transforms into Biju (Biju + U). In a similar vein, akin to Bishu, the realm of consciousness, the domain of knowledge, and any objective purpose amalgamated with the finest generation of unity is encapsulated in Biju. The new year that emerges as a consequence of this Biju, which in turn influences the present day that guides us, will be newly dynamic and active. Consequently, the process of birth will manifest in a novel manner in our lives (across all domains)... If the seed does not undergo transformation (into a new form), success will elude us; thus, the seed must be transformed (into a new form), which is precisely what nature is orchestrating for our benefit... We are also recalling the process of transformation (into a new form) that nature undergoes - just as an engineer sketches a blueprint prior to constructing a building, our ancestors envisioned a design centered around the seed.

The days of Phul, Mool, and Gajyepajya merely reflect the endeavor of drafting this design; whether it pertains to the realm of consciousness, the sphere of knowledge, or any creative endeavor, the festivals of Phul, Mool, and Gajyepajya embody all those creative pursuits. The Sangrai of the Marmas, the Baisuk of the Tripuras, the Bishu of the Tanchangyas, and the Bihu festival celebrated by the Assamese in the Indian state of Assam are now undeniably recognized as national festivals.

Phul Biju:
Phul = Ph+ U + L, passing on the state of maintenance (as a new form) + nurturing.
Biju = B + I+ J+ U = carrying, moving/active, generating (as a new form) passing on.

Due to the disconnection of our ancestors from the action-oriented, or soul-centered viewpoint, we are unable to recognize our true essence. So, what does the term Flower/phul signify? The definition of this term is - "The aspiration of a being to assume a physical form, gradually expand, emerge from the being, and await in a different guise at the conclusion of the exit path is referred to as Phul Kriya; and such an endeavor is termed Phul." This indicates that Phul Biju Day is a day dedicated to a singular wish: how to flourish. Our ancestors established the Phul Biju Festival to promote this flourishing.

There are numerous terms in the Chakma language that incorporate the word Phul. For instance: Panyan Phuli Utte translates to water has surged. Qiyagan Phuli Utte means the body has ignited. Observe how both water and the body develop. Thus, we can assert that the term Phul Biju does not refer to a natural flower - it represents the flower of our way of life, which blooms (from the bud of existence)... Natural flowers also bloom (from the bud). Flowers are intended to enhance knowledge, consciousness, and the collective development of family and society. The festival is being organized with the objective of collectively celebrating Phul Biju. The natural flower of Phul Biju symbolizes the flower of lifestyle. If one neglects the flower of life and solely recalls the natural flower of Biju, life will become inexplicable - a reality we witness today.

The flower around which we forge the pathway to the prosperity of our future lives, by distancing ourselves from the desires and aspirations of our ancestors, is now regarded merely as a natural flower. Ultimately, the flower biju has transformed into a festival of floating flowers. We can ascertain what the form of the flower biju was one hundred or two hundred years ago from the book "Chakma Jati" authored by Shri Satish Chandra Ghosh. In this book, he discusses Phulbiju - "Their pilgrimage commences on the day preceding Phulbiju, known as Sankranti. Initially, after bathing, they would circumambulate the expansive verandah surrounding the temple from left to right, wholeheartedly chanting the name of Buddha. After circling in this manner for a while, they would proceed into the temple and set the Upchara-Khala along with the illuminated circle at the feet of the revered sage. They would then bow down to the ground. "... He subsequently writes - "All that has been documented thus far regarding Bishu pertains to the esteemed sage." It is not challenging to comprehend from Ghosh Mahasaya's explanations what Phulbiju was like during that period and how Biju is currently celebrated after a span of one hundred to two hundred years. Hence, it can be asserted with confidence that the flower festival was observed even prior to the 19th century, as elucidated in the aforementioned verb-based language.

The term flower serves as evidence that we have been distanced from the ideologies of our forebears for centuries. Just as the primary aim of the flower festival is to detach the self from the conscious, cognitive act of flower-raising and convert it into a religious ceremony, to dissociate the self from the religious act and present flowers to the Goddess Ganga, and to separate the self from the self and transform it into a festival of floating flowers.

Certainly, Buddha worship continues to be conducted on the day of Gajyepajya, which is the first day of Baishakh. Nevertheless, it is important to note at this juncture that Gajyepajya does not signify merely the first day of Baishakh. It represents an entity, and the term Gajyepajya is derived from that entity. This will be elaborated upon later.

Mool Biju:
Mūl = M+U+ L Miti (newly) passing + Lalak.
Biju = B +I+J+ U = carrying, moving/active, generating (newly) passing.

The primary issue resides in the term Mool. Some individuals refer to it as Mool, while others use the term Mur. Without delving into the meanings of these words, we can ascertain the correct term by examining the definitions provided in the Bengali lexicon. The Bengali lexicon offers a verb-based interpretation of the Mul word - M Lalit Yahata. This Mu serves as the foundation of the incorporeal essence of existence. This concept is what we refer to as 'the foundation of the new Miti/limitation'. Conversely, the term mur is defined as - "The 'passing beyond the center' of a being confined to the center and thus remaining within a base. Naturally, this is 'incorporated-saratsar rahe yahate'. Consequently, it can facilitate the transfer of knowledge and wealth. In other words, those beings who ventured out with knowledge, goods, etc., during those times were referred to as mur.

There exists a well-known saying among the Chakma nation: Revu ele baro haal, prohor ore ek haal o nai. Imagine you have devised a plan to accomplish a task. You have firmly established that plan in your mind, transformed it into a reality, and executed it mentally. This is the Mool. If you can achieve this by solidifying the plan in your mind and executing it mentally, you will undoubtedly be able to cultivate the land in the morning. However, if you fail to establish the plan in your mind and carry it out, you will not be able to cultivate in the morning.

To retain water in the house, a pitcher is indeed essential. Thus, a pitcher serves as a mur for water. Planning undoubtedly necessitates the mind. This mind represents the m of planning. Therefore, the Mool Biju signifies the ability to ascertain the direction.

Gajyepajye din:
G+J+A/ + Y gami janan dishagrastan jai/je jay/jahat.
P+J+A+ Y payi janan dishagrastan jai/je jay/jahat.
D+I+N = daan + activation/dynamic negation-unintentional.

There exists a significant issue regarding the term Gajyepajye. At present, we comprehend that it signifies rolling and lying down. However, we do not grasp any further implications beyond this. On the occasion of a national festival, what is the significance of rolling and lying down? What does rolling and lying down entail on a festival day? Upon deeper reflection, one may be astonished at how a national festival can be characterized by rolling and lying down.

Let us now endeavor to comprehend the significance of the day of Gajyepajye through the application of verb-letter-based semantic principles. Gajye and Pajye are two distinct words. When combined, they form Gajyepajye. The verb root of Gajye denotes (g) the enigma of the (du) journey (in the Chakma language, the function of the letter R is fulfilled by the letter R, where R signifies protection and a protector). The triad root of Pajye refers to the salvation of the foot (of the being). Consequently, Gajye signifies the emergence of the foot, oriented in a specific direction). (प+ज+ए+जय पैय जानन दिशाग्रस्तन जायी/जे जायी/जाहते).

This implies that one envisions being engaged in knowledge, consciousness, and labor, thereby preserving one's life as a result of that effort. For instance, one might imagine cultivating paddy. By visualizing this scenario, a festival was organized on Gajyepajye. Our ancestors commemorated the Biju festival in accordance with this principle. Thus, Gajyepajye signifies the preservation of life through engagement in work and the safeguarding of one's existence.

The essence of preserving life through work and safeguarding one's existence is embodied in the day of Gajyepajya. Given that the characteristics of Sangrai, Baisuk, and Biju are analogous, we posit that the festivals of Sangrai, Baisuk, Bishu, Biju, and Bihu were celebrated by our ancestors following the aforementioned principles.