SUKANTA BHATTACHARYA : A LODSTAR IN THE SKY OF THE YOUTH

Pradip Dasgupta (Manushpur).

Is Sukanta Bhattacharya going to oblivion?

Those days are gone,- when a book of poem by Sukanta Bhattacharya,- , at the hands of the youth,- seemed to be a symbol of live youth. Frequent quotations from Sukanta were part of their patriotic conversations, - by most of the socially conscious youth in Bengal,- between two classes, in common room, on seeing oppressed people in streets, in students-youths gatherings,- etc. Sukanta used to be recited with same emotion and zeal as with Rabindranath, as and when opportunity came. Then came, - Che. Tidal wave of anti-imperialist campaign, with an internationalist feeling,- was then flooding the street of Kolkata. Killing of Che by US-gestapo brought tears and anger together, in young girls and even boys, in the condolence meeting. Youth of Bengal instantly reacted at the sight of the running girl, the victim of napalm bomb, in the street of Vietnam as published in news papers. When Nelson Mandela was arrested, immediately on the following day, banner-posters were pasted in the wall with one foot long letters, even in remote areas. Sukanta and Che were the symbols of time-consciousness of the youth. An international feeling was no scarce amongst the youth, which continued even in the period of cultural degeneration of 1970, so the song with sorrowful heart for Ho-Chi Minh, was created just on the same day, the demise of Comrade Ho was published in local newspapers. In spite of Rabindranaths reigning international fame, Sukantas poems were translated and published abroad, during his short span of life. We know that none other than Louise Aragon himself translated Sukantas poems in French. However may we overlook the sections of reactionaries -, who questions the poetic ability of the so-called Juvenile poet, it remained to be a fact that Sukanta is little known to or quoted by the youth and student leaders of the day. Why? Quite possibly from the impact of the vestiges of the degenerating culture of 70s or cultural warfare unleashed by the first leader of the state, as a part of imperialist design. Added with aversion to former bad and distasteful days in the background of the present peaceful existence under the Left rule and also, from the impact of the present reactionary propaganda of consumerism, in this period of open economic aggression of the imperialists - legalised in different countries in the name of globalisation. The cultural degeneration campaign in 70s, - surcharged with all round socio-economic crises, has rendered at least two generations insincere, ego-centric, and somewhat delinquent. Later, in place of utter frustrations of 70s, allurement or aspirations brought up out of the advantage of the Left rule; subsequently, the pushes-n-pulls inside left movement made a lot more self-conscious. And so,- now a days even when Sukantas birth anniversary is observed, it leaves only a faint impact for a while over the youth and sometimes it is seen to be mere pretention.

Sukanta/2 Kishore (Adolescent) Why? The poet Sukanta Bhattacharya is called fondly as Juvenile Poet or - Kishore-Kavi in Bengali by the people. It is a fact that his wide appreciation he received in his juvenescence. But no end of his poetic life belongs to adolescent stage. Although he died at his early youth, no body so long took the adjective seriously because mostly did so, out of their affection to the poet. Unfortunately, few are there who utilizes it as an adjective indicating his immaturity as poet. His poetic genius came to notice, of the people of his surroundings, when he was mere a kid of five or six. At that time he got only introduced to reading and writing;as he wrote a poem narrating the feast of a bulky person, members of his family and friends began to call him since then a Poet, When he joined the primary school, he introduced one unique thing in the school, a handwritten periodical named Sanchay (Savings), when he was reading only in fourth standard. Just imagine juxtaposing the few: which year it could be? It could happen between 1933 1937! What was the literary atmosphere in Bengal then? Obviously, Rabindranath was then glowing in the sky of fame, but how many of Bengalees knew him then? What was the rate of literacy in Bengal then? Again, when he joined the Deshbandhu High School, he began to publish another similar periodical for the student of seventh standard, namely, Saptamika. No one calls him child-poet, keeping in memory of his advent in poetic field in that age. On the other hand, when he was admitted in Jadavpur T.B. Hospital, one day- he brought out one poem from under the pillow and shown his poem - :Jaliwanwala Dibas- to his cousin. This was a month before he died, and was four months to complete his twentieth year of his life. Being advised by that cousin (elder) brother, he handed over that poem to famous poet Subhas Mukhopadhyay, who lost that poem too as former one. Comment is unnecessary as to the psychology behind such losing,- in the intellectual world. Why and how then the adjective- Kishore (Juvenile) continued so long? Those who dwelt on memorabilia, - mostly discovered him in his juvenescence. Out of spontaneous affection, they remained stuck to their memory of that age of the Poet. Another important reason for rampant use of that adjective was the fact that he acted editor of one page,- meant for adolescent boys and girls,- of Janajuddhyo (Peoples War). Juvenile organizations were formed in different districts, especially of the then Eastern part of Bengal. At the interest of the organization young Sukanta had had to travel in different places of the State the bigger and united Bengal. Should he be termed as Kishore-Poet, only because he was organizing the adolescents? Surpassing Bio-age Those who called him the Kishore-Kavi, out of sheer affection, perhaps did not imagine the possibility of utilizing such an adjective by some other mischief, for undermining our beloved poet. Or, in order to bring a wrong notion that because of his adolescence, the standard of his poem should not be considered seriously, and he could well be ignored out of feudal values. Here one law of psychology remained ignored that, - in exceptional cases, someones mental age can far surpass his

Sukanta/3 biological age. And in this case, frequent unwarranted use of the adjective caused suppression of Sukantas achievement of wonderful advancement in regard, not only to his poetic faculty but also to his social consciousness,- far surpassing his biological age and of his friends. Mature Poet Sukanta This is the land where there are puritans who questions poetic essence of Rabindranaths Bharat-Tirtha and Dui Bigha Zami; - it is no wonder that those would question the poetic faculty of Sukanta, especially so when, in his most of the poems, presence of straight-forward social consciousness is vivid. Again, no comment is necessary if the person who poses such question in regard to Sukanta, happens to be an anti-communist politician-college-teacher. When those adverse opinions are highlighted by the so-called nationalist news-papers, it becomes crystal clear that, those are to cover the well thought-out opinions of experts on poems and nonpoems, - from their readers. One pet and palatable tactics of the reactionaries of all ages all over the world is exploiting the ignorance or want of information of the people and confuse them. And, using of the adjective -Kishore- by the vested interest as an excuse to ignore the poetic talent of the poet with and intent to cover the Poets view on prosody. And Sukanta, then a boy of fifteen only, wrote to one of his intimate friend, One has to understand a poem, or The resonance of the fallen words Remains beyond ones wisdom. A night-blind sees only the glow of The daylight. Meaningless to him Is the deep night sky. Herein, the maturity of a boy just crossed his teens deserves well appreciation. Facing different realities of life, when the resonance of churned emotion of a human heart create rhythmic words,- a poem is born. Honourable Professor Bhabatosh Dutta further opines, There are poems of Rabindranath Thakur (Tagore), which were storybased or view-based. Those are of so nice in expression, structures of language are such that the readers reach a complete state of ideological consciousness. Poems of such class are no non-poems, of course those are poems. If only pure poems have to be accepted as poems, -he added,- then we are to lose undoubtedly the vast creations of the mankind. Needless to say,- he wrote,- we are to take first the evidence of the receptors or appreciators. Obviously, there might be difference in taste among the appreciators, but taste of the appreciator is to be accepted as authentic. It is unnecessary to question as to who the appreciators are. Further,-Words are to be made as the symbol of the emotional state of mind. No transcendental inspiration remains behind such act; rather, conscious attempt is there to create a form with words. That is why poem is not written from some spellbound state of mind, but to shape the conscious thought in words.

Mallarme wrote,-Poetry is the expression by means of human language restored to its essential rhythm, of the mysterious sense of the aspects of the existence. It endows our sojourn with authenticity and construes the sole spiritual task. Appreciation of poetic value of Sukantas poem is being done by those who have the expertise in this field. Relevant is to quote the poet Subhas Mukhopadhyay, what none of the contemporaries could do, Sukanta alone has done that, - he opened the door of modern Bengali poetry to the people at large. The credit of wining over those readers, - averse to poetry, - and bringing them to the world of poetry, - belongs to Sukanta. We are enjoying the fruits of that of his act. Sailen Sarkar, a friend of the poet from his boyhood, wrote, when we were reading in fifth standard, even then Pather Pnachali(The Song of the Road a famous novel of Bibhuibhusan Bandyopadhyay latter filmed by none other than Satyajit Ray) was already read by him. According to Sukanta of that age, this should be kept in every house along with the religious books. One is but to be amazed to note that ever-alert mind of the boy Sukanta did not commit any mistake in appreciating of such great literature. He mentioned names of so many books to his friends, which have indelible imprint in the history of Bengali literature. All these facts prove that his mental age was far mature than his biological age and than of his friends. . Young Sukanta wrote, In regard to metre of the Bengali poems, -it can safely be said that those have attained maturity. With its progress with variety and abundance it has freed itself, within short time, from the usual old metrical system of Bengali poems. Needless to say, after monopoly rule of Payar and Tripodi right from ChandidasVidyapati up to Iswar Gupta, the advent of Rabindranath has brought up a revolution in terms of Bengali metres. Although yielded to Madhusudans blank verse, he accepted guardianship of Payar on one condition. But the possibility, which remained restless at the hands of the Biharilalls, it came to success at the hands of Rabindranath. It would be less said if I call it a mere success, rather I should say that what was an iron at the hands of Biharilalls, became an weapon of steel at the hands of Rabindranath. Such an observation from young poet of eighteen only is no less than a mature man of letters and one is but to be astonished till today. Grammarians may raise a hue and cry on the totality of Sukantas works. But, the facts which cannot be wishfully withered away are that, - of Sukantas playing with different forms of meter, using of different meters in the same poem importing a dramatic suggestion, huge provision of churning the readers mind with the idea that those poems carried in,- and above all, indicating direction and bringing realization, in the sphere of consciousness, from the pen of the first complete communist poet. Such examples of Sukantas maturity in literature and verse may make many an aged and matured persons thoughtful, self-critical and ashamed. So was his socialconsciousness and patriotism, a few examples of which may inspire to self-appraisal, of many young persons, aged persons, and even those who claim to be communist. Sukantas Inheritances Patriotic goal of Sukanta was determined even in his childhood. For example, once he had a discord with one of his intimate pal in his school. Speaking terms were cut and that led to groupism. Only one letter from Sukanta buried that entire unpleasant

Sukanta/5 atmosphere in school. Sailen Sarkar, the boyhood friend of Sukanta wrote in 1971, Suddenly in one morning the enveloped letter from Sukanta arrived. My mind filled with awe on reading the letter from the beginning to the end. He wrote,- we should bring an end to our petty quarrelling. Our real struggle is the struggle against the English for the independence of our country. That boy of hardly twelve or thirteen dreamt from then on, of liberation of the country! Perhaps for this reason he was able to become a poet and a freedom-fighter at the same time. And in his later years he devoted unhesitatingly himself and his poetic entity for the struggle of the exploited. This is no mere reiteration of the memoirs; rather memorizing those is to inspire ourselves to self-criticism. Intention rises to question,- when the pressure of the international situation demands of sharpening our anti-imperialist struggle, how many of us not of twelfth year of age say of twenty two, thirty two or forty two,- can think of preparing us for self-sacrifice? Out of the Patriotic understanding of a boy of twelve years, and from the example of its materialization in practical life, - I desire to question myself that,- when banking on the communal fascism, domestic and foreign plunderers come to swallow our golden motherland,- how many of those who babble on protection of our country can bury our petty discord, following Sukanta? Sticking to the common aim, are we becoming able to come more nearer in our daily behaviour? Millenniums-old ideas are still showing their violent fangs utilizing the latest contribution of science. And, in the line of searching for Raja-Maharaja-God, now people are bent upon to search and worship Babus or Netas. The democratic selfrespect, which can bury those,- are still absent in majority of peoples heart. Sukanta was a genius; he became acquainted with mythology of our country on hearing from the mouth of his grand-mother. His mother too read Mahabharata, stories, novels and books of verses. As his age advanced, Sukantas sphere of reading became expanded. He read different stories, novels and poetries; even translations of foreign literature were not beyond his reach. He memorized, in his boyhood and in early youth, - many a poems and lyrics of Rabindranath Thakur. In his boyhood Sukanta became astonished in the 40s of the nineteenth century, on seeing that his maternal grandfather, -being a member of one of the highest Brahmin family of Bengal, - taking daily an egg of a hen with his breakfast. At that time onion, chicken and egg was a taboo in Sukantas own family. It wont be unreasonable to presume that the cultural conflict between those two intimate families made Sukanta overcome the contradiction and made him reach to a determined life, culturally free from all unreasonable bondages of the old order. Similarly, - it can be said undoubtedly that the practice of individual-based humanity by his mother and maternal grandmother made him reach the highest stage of world-embracing social-humanity and that is communism. His astonishing sense of humanity, his practice of deep and sincere feeling of patriotism, manifestation of his talent in the field of literature, deep sacrificing mentality in the organizational field, -all these are the result of concentration of the hereditary practice of morality-integrity-humanity in their family life.

Sukanta/6 As true it is that Social-consciousness comes from without,- so is the fact that only when the container of such social-consciousness is prepared beforehand to contain, social-consciousness can become permanent and by its natural way of progress can become fit to materialise in practical life. Otherwise, it remains to be mere a suggestion of social consciousness, unless a long history of social practice, with due integrity, is not built. One poet, surrounded by such pseudo social-consciousness, expressed his grief in the following lines,I look and seeing that Stretching out the feathers of a peacock A flock crows Nibbling the night soil and cadaver. I remain dipped up to the neck/ In this motionless and dirty water. [Prof. Nirmal Mukhopadhyay.] No act of a person, - or utterance even when pronounced in the form of mere joke, cannot and should not be segregated from his or her total consciousness. So, if one runs to appreciate the poetic entity of Sukanta in segregation of his philosophical life at the last period of his limited life or the communist-identity, it will be like a blind mans query on the colour of milk and ultimately reaching to the shape of the crane. In Sukantas mind tooLady Imagination takes her seat, And her golden rays she spreads in this world Like the rays of the setting sun. From whom Sukanta inherited the deep sense of love for mankind, he lost that mother at his twelfth year of age. Disorderly atmosphere in the family, and his beggar-like desire for getting affection,- led him outside the home. But unlike other frustrated person of the society he did not turn a vagabond or sannyasi. He transformed his personal lamentation for want of affection, into deep sympathy for the oppressed and exploited working people of the country, lending language through his literary creations. The philosophy of communist party helped extending his outlook to the sphere of the world. Patriot Sukanta In the words of Dr. Ashok Mitra,- Ideology love your country, means loving the people of the country to love the people of the country is to love the majority people of the country, - who are poor, who are gasping unfed in fields-factories and laid wayside. In spite of being the majority- they remain deceived of the national rights, illiterate, jobless. Jobless, so having no earnings; or they earn so meagre an amount that it becomes impossible to satisfy their hunger. Ideology,- that idealist boy is the best patriot in all senses, who from his boyhood he realized that there is no other thing so filthy than to live within his own. One is to live with all, and that is possible if only social system is changed. Again to change the social system, one has to remain rich in regard to ideology. More necessary with that is Sacrifice, integrity, giving up the thought of self-interest, and infuse solid movement embracing all others. Each and

Sukanta/7 every words,- written after twenty six years of the poets demise,- are true as is evident right from his fifteenth year of age and the rest of his life. Right in the year Sukanta was born, Rabindranath Thakur expressed his indignation against fascism. Those who demand, the monopoly of the pride of the struggle for independence, may feel it disadvantageous to remember that in comparison to Rabindranath none of the then leaders were able to form any clear cut idea on fascism. But, Sukanta became able to write - Janayudhyer Gaan (The song of the Peoples War at the age of sixteen. Sukanta was a member too, - of the Anti-fascist Writers Association. Poet Sukanta, journalist Sukanta, Playwright Sukanta, Lyricist Sukanta, Sukanta as organizer of the students and adolescent boys and girls, his devotion in political activities and that is struggle for independence of the country,- all these sum up to an ideology,- and ideology of a General with unquestionable integrity in the arena of culture for progressive change of the society. The idea is generally lacking that, the culture constitutes the greater area of lifestyleinclusively with intellectual issues, values and ethical senses, so went an article in the pages of Sharod Desh-Hitaishee, in the year of 2000 AD. A star - like Sukanta may be cited as a glowing exception against that generalization. Writers and Artists are lacking in knowledge and understanding. In year of 1942 after raising the question, Comrade Mao answered himself, - Not knowing the people well. - - - - What does lacking in understanding mean? Not understanding the language, that is, not being familiar with the rich, lively language of the masses. . Mass style means that the thoughts and feelings of our writers and artists should be fused with those of the masses of workers, peasants and soldiers. To achieve this fusion, they should conscientiously learn the language of the masses. Further he told in the same event,-Writers and artists should study society, that is to say should study the various classes in society, their mutual relations and respective conditions, their physiognomy and their psychology. Only when we grasp all this clearly can we have a literature and art that is rich in content and correct in orientation. - - - - Coming from the petty bourgeoisie and being themselves intellectuals, many comrades seek friends only among intellectuals and concentrate on studying and describing them. Such study and description are proper if done from a proletariat position. It is not possible to prove that our young Poet was well-aware, -beforehand, - of the lecture delivered at Yenan Forum by Comrade Mao. But it is very well possible to prove that implementation of those advices in every line of the poems of freedomfighter poet Sukanta. As for example, Bodhan [The Invocation],- may be cited,Again and again is striking here the death; Darkness accumulated behind the peoples eyes. Here, under this very sky, Fields stretched up to the horizon, Soil that is greened with dream, - silently Death here strengthened its post.

Sukanta/8 This poem, much recited in almost every village in Bengal, was published on 11th October, 1945 in the page of Janajuddhyo. In which Bengal he wrote this poem? Between 1943 and 1945, the biggest genocide took place in Bengal; four million people died of starvation. Dr, Madhushree Mukhopadhyay rightly called it the biggest genocide by Churchill and the number was greater than the slaughter of the Jews by Hitler. Pangs of different classes of the society have been picturised in the lines of his poems. Of course, that was from the outlook of the proletariat. It will remain to be a matter astonishment for ever as to how young boy- just crossed his teens- realised the pangs of the petit bourgeoisie,- hard-pressed by oppression and exploitation! Such of the words deserves recitation in todays India too. As for example,With thorny livelihood, You carry the suppressed weeping In your chest,O comrade, as you lost your nest! You have thought that you can cross over The sea of the world, Trampling over the hurdles Under your feet. Still I wonder You forgiven - the cunning cheaters Who snatched away Your mouthful of food, And you invited your own ruin. More astonishing is the fact, that a boy, born and brought up in such a city as Kolkata, achieved the ability to sympathise with the half-fed, half-clad kisans of the land and write,Those who accumulateStealing the grains from your field, In their vault,You bowed to their feet With intolerable forgiveness; And you begged to the domes, Towers, and palaces; if you curse now Striking your own head. It will become futileTime and again. Those sins Have become stronger From your sins. To make oneself the god of his own destiny, those words can be conveyed today also,- to direction-less workers of a closed factory, to the rustic ploughman oppressed and exploited by the design of the foreign predators, or to the railwaymen - severely suffering from the poison of the globalisation.

Sukanta/9 Ashokkumar Mukhopadhyay wrote, Sukanta, having the article of faith of Marxism, could be able to tell unhesitatingly that, If party-comrades become happy on reading my poems, then I do also become happy,- this people increasingly would reach to the majority in the country.! None should forget such of his faith in Marxism while reading the poems of Sukanta. Writing to him was to strengthen the peoples struggle and not for servility to money or fame. Sukanta- the Martyr Naturally, to him - serving the party meant serving the country, that is - a patriotic duty or the struggle for independence of the country. In is needless to describe vividly how- keeping himself engaged in those activities all along, slowly he advanced to his end, before the eyes of his comrades-in-arms (of course, there were some persons who claimed that that happened outside anybodys notice). But should we not ask ourselves that whether we still allow this to take place, on the basis of likes and dislikes, and keep ourselves blind to such self-sacrifice? Are we becoming unable to feel pride from such self-sacrificing labour? Do we still keep, such wealth of the country, out of our notice? Do we keep ourselves, at the same time, drugged with complacence claiming those wealth as my cadre, my discovery, -thereby neglecting our duty to protect and maintain them? Should such wealth of the nation to remain mere steps forever? As per one of his Jyethtuto Dada (son of fathers elder brother= elder cousin brother),Sukanta was then managing the Kishor-Pata(the page marked for juveniles) in Swadhinata. One day he returned jubilantly to home and told his Boudi (wife of elder brother) that, as was told by the party, - party would pay- as party-worker, rupees thirty a month. Materialist Sukanta began to fly balloons of imaginations, as to what he intend to do with that sum of rupees thirty. Now he wouldnt have to suffer from hunger while in party-work; labour and time could be saved by travelling in tram or bus. The month of waiting ended, and Sukanta returned with a five rupee note. Should one turn his unconcerned face with philosophical-smile and oblique look, as if all the stores of wisdom from all over the world is lying within his fist, - thereafter preparing the ground of hypocrite and inhuman self-criticism in the condolence meeting? Famine, Communal riots, War, Curfew,- added with adverse political-administrativecultural condition, made the condition far more difficult,- especially for the communists,- and it would seem hard, - for the soldiers or generals of the army of social change today, to imagine the difficulties of that time. Under such a condition, Sukanta had had to travel on foot right from Tala to Taliganj,- unfed on most of the days,- for partys work, for service to the working class. I am not sure whether to days Babus will see in such work- sacrifice or idiocy. For some days past I have travelled long in spite of the doctors advice not to, wrote Sukanta to one of his friend. Should all such instances remain outside the notice of all till today, too? On Eleventh May of 1947, Sukanta remained lying in his bed almost lifeless in the Jadavpur T.B. Hospital. The attack of the deadly disease spread to abdomen in addition to his chest. As nobody attended even after ringing the bell, Sukanta

Sukanta/10 hurriedly tried to rise, he fell over the commode. Other patients discovered him two hours later. On the next day that is on 12th May the excruciating news reached all. Those who then gone to the hospital, found the earthen pot of curd meant for his dinner on the previous day was kept,- as it was, in the meat-safe. On which date then demise of Sukanta had taken place? 11th or 12thMay? LifeSacrificing-Freedom-Fighter Sukanta is not honoured as martyr till today. It wont be irrelevant to recall,- Six were killed in the anti-fascist struggle. The seventh was Bani Dasgupta. Her physical condition was broken down owing to untiring labour that she rendered in the field of student movement and Famine-reliefwork. She became indisposed, and died in her tender age. That student of Ashutos College was honoured as Martyr. So went Susnato Das in an article in YuboManosh. Cultural activities, in Sukantas time, were the integral part of political activities. But, now-a-days a kind of casteism has crept in, and cleavages formed amongst different wings. And so, standing in this diseased world, Prof. Nirmal Mukherjee had had to write,- under the capitalist globalisation,- all the economic, political, cultural issues have come so close and correlated to each other,- it is not possible to partially solve problems in one sphere segregating that from others. Here come some questions as natural corollary; - even the workers of closed factoriesboth manual and intellectual- are dipped in consumerism from the impact of globalisation; without cultural movement, how they can be made understood that the poison of globalisation is responsible for the arson in his family life? Without cultural movement -can the religious-minded kisans be made to realise that the religious fundamentalist are bent upon to make them slave by their fascist tactics, to suit the imperialist economic aggression that is globalisation? Can we ourselves fulfil the historical task without movement for genuine proletarian culture within ourselves? The intellectual issues, behaviours, values, lifestyles altogether constitute the word- Culture. Again, - Politics today has congregated in such a way with that of culture that any apathy or neglect to the struggle in cultural sphere, struggle in political sphere will get weaker, and, a cultural atmosphere congenial to the ruling class will be created, and the crisis in peoples life will get increasingly graver.. Here comes Sukanta. Still to day Sukanta remains to be lodestar in the sky of the youth. And to rouse the youth, - repeated recitation, quotation of Sukanta and discussing Sukantas life is very much necessary. Alas! That too belongs to Cultural Struggle in an atmosphere when few feel it necessary to maintain a class outlook in regard to daily behaviour; necessary cultural struggle means- arming ourselves properly with philosophy that is of dire necessity to the proletariat, and overcoming the Five step back of consumerism,- which narrowed peoples power of imagination from globalised campaign for degeneration. Let Sukanta help us. Red Salute to the Martyr and Freedom Fighter Sukanta.

Sukanta/11 The Essay (originally written, - in Bengali on 25 Dec.,2002) is indebted to:i) Sukanta Bichitra (Bengali) ii) Antoranga Sukanta (Bengali) iii) Sahityer Katha, by Prof. Bhabatosh Dutta. iv) Sharad Desh-Hitaishi/2000, 2001, 2002. v) Yuva Manash, (the monthly by Youth Dept. Of the West Bengal Govt) July/1995. vi) Selected Works Mao Tse Tung, Vol.-III (1975).
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