All the needs of human beings are not physical, from this it is clear understanding of values. That is why the relation of aesthetics and Shiva-realization is integral.
The theory of Marxism was that man’s labor is behind the value of everything. Thus, class, party, labor, class-propaganda, class-struggle and class-war – the same kind of religious observance of seeing everything in the same fabric was the era of communist regimes. ‘
Perception is related to intelligence. Therefore, aesthetics is associated with human intelligence and wisdom. Man’s intellect makes the perception of beauty. Even if no one can tell the elements of beauty, he knows what is beautiful. It is determined by his intelligence and experience. It is from experience that he considers an object, scene, line or sound beautiful. But along with beauty, there is also an element of welfare. A human avoids being considered beautiful by his experience, which is not welfare. No matter what a poisonous object or evil person is, there will be few who call it beautiful. The same is with literature. No matter how literal jugglery is in Jugupsaapa writing, it is not considered beautiful. Hence, aesthetics is associated with Shiva-realization.
The notion of beauty is not linked to human physical desires. Aesthetics is independent of the work that we do. When a colorful earth, a flowing river, clouds playing in the sky or listening to any music, it does not meet any of our needs. Aesthetic beauty, irrespective of diet, sleep, fear or sex is a free gift of our conscience. That is why true artists and great writers do not live by their art or writing. They do not write to live, they live to write. From Samaveda to Milton, Schopenhauer and Nirala, the unknowable – his writing was not meant to earn money. If you give any money, position etc. while honoring an artist, it is a later thing. But keeping in mind the same money, prize, writing, writing is the same as if a woman has won her beauty. Thing that is not ready for sale, Which is in a composition made with a clean spirit. Even when the artisan works with her self-interest in the goods made for the market, tries to make it excellent, then a different element is added to it.
The same sentiment is also in service and daily work. A person who does his work in some way, but not with dedication and dedication, then it is aesthetic, which is associated with his divinity and integrity. Why is there a cleanliness, courtesy, excellence, etc. in the public life of Japan or Germany, which is not seen here. It has nothing to do with the amount of money or interest on any work. It is associated with that self-respect, which inspires everyone to do their job best. That is why a Japanese millionaire and ordinary sweeper share a common sense. It can also be called a sharing of aesthetics. It has no direct relation to any selfishness or desire-fulfillment.
Agnayya had said that ‘what we get from beautiful we call it Anand’. This pleasure is not associated with any desire or wealth. It has the achievement of greater pride than material happiness. The joy that comes from seeing the trees swinging in the air, the blossoming babies, the chirping of birds, reading great literature, listening to great music, great artwork. It is a mistake to connect it with our physical needs.
All the needs of human beings are not physical, from this it is clear understanding of values. That is why the relation of aesthetics and Shiva-realization is integral. Moral paradigms are also formed by our conscience, and are as indispensable as life itself. That is why beauty, well-being and morality have value independent of our desires. Therefore, looking at morality with interests is the same as living with beauty. Otherwise there is no talk of emitting life for certain values. As far as Marxist aesthetics is concerned, it is an unrestrained jumla. Something like ‘Nazi book-love’ or ‘Islamic humanism’. Marx was originally an economist, no philosopher or philosopher. But the politics that started on the basis of his hypotheses, and the totalitarian states that formed from it later, In his ego and cynicism, he took the initiative to fix the Marxist value of everything. In order to vindicate Marx’s historical imaginations, he had to do various intellectual exercises. The same era is ‘Marxist aesthetics’.
The basic take of Marxism is: class-division and class-analysis. According to him, society is divided into classes and everything happens with class self-interest. In him, such a thing as humanism has been rejected outright. Due to the insistence on dividing every human thing by dividing it, there was an attempt to divide beauty, art, morality, etc. into classes. In the same order, projects for making the previous literature, art named capitalist, feudal, etc. and creating new communist literature, communist art, etc., went on. The result of these bizarre efforts was: the glorification of proletarian literature, party literature, party writer, etc. and ‘non-party writer Murdabad!’
Statues of party leaders or workers were erected everywhere in the establishment of Marxist aesthetics. The theory of Marxism was that man’s labor is behind the value of everything. In this way, class, party, labor, class propaganda, class struggle and class war – the same kind of religious obsession to see everything in the same fabric was in the era of communist regimes.
Since the dominance of Nehruism in independent India created a special kind of political situation in which Marxists for a long time received respect, support and resourceful institutions of central power. Therefore, Marxist reprehension, superstition and many jumle are still very popular in the educational, intellectual world. Now no one asks for those jumlas in the countries of Germany, Russia, etc. where they were fabricated. Their futility can also be estimated by this. Such jumlas have no meaning or purpose in literature and art other than projecting their politics and party-spirit and condemning the ‘outsider’ writer-artist. There is no political consensus among the Marxists on their meaning. It has nothing to do with beauty or conscience.