I
am
not
educated.
Non-formally
I
learned
how
to
read
and
write
Bangla.
I
speak
English
with
people
like
Hon.
Bill
Thomas
JP;
MLA
of
Perth,
Western
Australia
through
the
voice
of
the
writer
of
this
script.
The
writer
and
I
are
spiritually
at
one.
As
an
esoteric
Baul
Fakir,
I
should
not
speak
exoterically.
The
people
who
are
trying
to
destroy
the
sanctity
of
the
Mazar
of
my
“second-to-Supreme”
Guru
Lalon
Fakir
(bdh
-
Bauls
bow
down
their
heads
when
they
utter
the
names
of
venerable)
have
compelled
me
to
be
so.
People
from
all
social
strata
including
many
politicians
visit
Mazar.
They
respect
and
support
Mazar
in
many
ways.
Some
of
the
Wahabi/Tablighi
members
are
disrespectful
to
Mazar
visitation
(Jiyarat).
They
call
Mazar
Kabar
(grave)
and
visitation
Puja
(worship).
Kabar
and
Mazar
are
not
comparable.
Kabar
is
for
ordinary
people
who
perish.
Mazar
is
for
Auliya
(friends
of
God)
who
remain
immortal.
Lalon
is
ever
living.
The
Quran
says:
And
say
not
of
those
who
are
killed
in
the
Way
of
Allah,
“They
are
dead.
Nay,
they
are
living,
but
you
perceive
it
not”
(Surah
2:154).
Again:
Think
not
of
those
who
are
killed
in
the
Way
of
Allah
as
dead.
Nay
they
are
alive,
with
their
Lord,
and
they
have
provision
(sura
3:169).
Without
a
visitation
to
the
Mazar
(Raoza)
of
Prophet
Muhammad
(sm.),
the
Haj
is
considered
to
be
incomplete.
How
do
people
know
who
are
Auliya?
People
spontaneously
build
memorial
(Mazar)
for
Auliya
and
are
spiritually
attracted
to
visitation
of
their
Mazar.
These
two
human
conducts
in
context
cannot
be
forced.
Think
for
just
one
moment
about
the
deceased
renowned
people
you
knew
and
find
the
difference
in
respect
of
public
responses
in
this
context.
Thus,
Mazar
is
not
Kabar.
The
Quran
emphasises
on
Mazar.
It
asks
its
followers
to
construct
a
building
on
the
spot
even
where
Auliya
were
present
once.
The
Quran
says:
“Construct
a
building
over
them
(Auliya),
their
Lord
knows
best
about
them”
(sura
18:21).
The
reason
for
more
than
one
Mazar
of
some
Auliya
is
to
be
found
here.
The
people
who
are
trying
to
destroy
the
sanctity
of
the
Mazar
of
Lalon
are
in
fact
inviting
reprisal.
They
must
avoid
conflict
with
the
naturalist
Lalon
and
his
Bauls.
It
is
not
a
threat.
Scientists
now
believe
that
the
world
humanity
is
in
trouble
with
environmental
reprisal.
They
fail
to
realise
this
and
over-exploited
natureís
renewable
resources
beyond
regenerating
capacity.
The
nature
is
now
biting
back.
Bauls
are
naturalist.
They
know
the
technology
of
biting
back.
Learn
from
history
how
Baul
community
vexed
the
British,
irresistibly.
Please
do
not
try
to
be
British-like.
To
live
yourself
in
peace,
'Leave
Lalon
And
His
Bauls
As
They
Are'.
Baul
Fakirs
can
pass
any
test
they
encounter.
They
lead
a
life
that
is
made
of
the
elements
of
sacrifice.
Their
handling
of
situations
is
different.
It
is
said
that
Fakir
Majnu
Shah
went
to
the
gate
of
a
British
official
aspiring
to
take
revenge
of
his
oppression
to
poor
villagers.
He
found
the
gate
quite
invincible,
for
a
ferocious
dog
was
on
guard.
The
Fakir
had
some
food
with
him
for
his
next
meal.
He
sacrificed
his
food
for
the
dog
to
eat,
and
made
his
way
to
the
British
official.
For
those
who
do
not
know
of
the
charisma
and
might
of
the
naturalist
Bauls,
a
briefing
follows.
Mostly
unlettered,
yet
full
of
poetical,
musical,
and
philosophical
talent;
the
Bauls
are
often
seen
as
being
at
the
root
of
Bangali
culture.
They
come
from
both
Muslim
and
Hindu
backgrounds.
Bauls
are
mostly
male.
Female
Bauls
are
fewer,
but
more
popular.
As
a
tradition
in
the
Bangali
cultural
context,
Bauls
are
unique
in
socio-religious
syncretisation.
This
has
been
acknowledged
by
pundits
such
as
Rabi
Thakur,
Mansuruddin,
Kabi
Jasimuddin,
Anwarul
Karim,
Abu
Talib,
Abul
Hasnat
Chowdhuury,
Solaiman
Ali
Sarkar,
Upen
Bhattacarya,
Fakir
Rashid,
Khaja
Jahangir,
Bhagawan
Rajneesh,
Khsitimohan
Sen,
Edward
Dimock,
Sashivushan
Dasgupta,
Sanat
Kumar
Mitra,
Mcdaniel,
to
name
a
few.
These
pundits
suggest
that
the
Fakirs
have
made
contributions
towards
maintaining
the
social
harmony
in
Bengal
by
subduing
the
prevalent
caste
and
creed
hatred
in
Bangali
society.
How
do
the
unlettered
Fakirs
do
that?
What
are
the
secrets?
The
above
writers
express
their
inability
to
answer
these
questions,
for
they
lack
initiation,
training
and
membership
of
the
esoteric
Baul
tradition.
Scholars
both
from
home
and
abroad
are
attracted
to
the
Baul
Fakirs'
intuitive
wisdom
and
spontaneity
of
expression.
But
Baul
Fakirs
speak
about
their
esoteric
wisdom
and
practices
only
to
deserving
initiates.
The
impact
of
the
relationship
between
Mazar
and
Bauls
has
social
significance.
It
is
not
of
a
superficial
cultural
kind
but
goes
deeper
into
people's
belief
systems,
so
much
so
that
the
Baul
Fakirs
are
looked
upon
as
an
integral
part
of
the
whole
of
Bangali
culture.
This
makes
Baul
Fakirs
unique.
Baul
Fakirs
are
extremely
Guruvadi
(teacher-venerating).
The
Gurus
teach
the
essence
of
Sufism
-
a
religion
for
all.
The
sentiment
of
Baul
Fakirs
in
relation
to
their
affiliation
to
Mazar
have
diverse
meanings.
Baul
Fakirs
reveal
that
there
is
a
need
for
some
places
to
learn
any
branch
of
learning.
For
general
teaching,
schools
are
there.
For
book
knowledge
on
Islam,
Madrasas
are
there.
Accordingly,
to
learn
Islam
in
reality
and
the
reality
in
Islam,
Mazars
are
the
places
and
Gurus
the
teachers.
To
know
Allah,
it
is
Mazar;
for
Allah
lives
in
the
heart
of
Mumins
(Auliya).
Allah
does
not
live
in
the
mosques
or
Madrasas,
not
even
in
the
Kaba.
The
Fakirs
believe
that
the
teachings
of
the
Quran
were
demonstrated
in
the
life
of
the
Prophet
in
the
form
of
the
exoteric
Shariat
for
common
people
and
the
esoteric
Tariqat
for
spiritual
seekers.
Bauls
put
more
importance
on
the
esoteric
Tariqat
than
the
exoteric
Shariat.
If
Islam
is
denuded
of
esotericism,
it
becomes
a
mere
skeleton
of
formalities
which
people
of
a
rationalist
mind-set
would
accept
only
as
formalities.
Unless
this
skeleton
is
clothed
with
flesh
and
vivified,
the
real
beauty
of
Islam
cannot
be
appreciated.
Baul
Fakirs
as
"devotee"
constantly
remain
contemplative
in
Salat
(prayer)
for
recognising
the
elements
of
"I"ness
in
mind
which
impede
the
execution
of
the
Islamic
spirit.
They
also
give
instant
Zakat
(to
give
up
"I"ness).
Obligation
for
giving
Zakat
as
part
of
Salat,
is
repeated
in
the
Quran.
It
is
alleged
by
Mullahs
that
Fakirs
are
heterodox,
and
seemingly
live
in
the
state
of
Shirk
by
associating
and
venerating
their
Guru
as
partner
to
God.
In
regard
to
this,
the
Fakirs
assert
that,
besides
the
veneration
of
Guru,
there
is
no
other
means
to
attain
at
the
stage
of
living
in
Tauhid
(without
Shirk,
Unity
of
God).
ìThat
you
stand
up
for
Allah's
sake
in
pairs
and
singly
(sura
34:46).
Those
who
fail
to
understand
the
role
of
teacher
from
this
verse,
they
are
apt
to
misunderstand
the
Scriptures
and
misinterpret
Islam.
The
Baul
Fakirs
chose
to
live
in
poverty-like
lifestyle
with
moderate
levels
of
consumption.
This
is
their
way.
As
naturalists,
they
practise
consumerism
that
is
relatively
sustainable
in
the
geographical,
environmental
and
cultural
context
of
Bangladesh.
Baul
Fakirs
demonstrate
the
path
to
sustainability
of
demographic,
socio-economic
and
environmental
development.
From
now
onward,
I
will
continue
to
reveal
the
exoteric
interpretations
of
Baul
philosophy
on
sustainability
and
sustainable
development
addressing
energy,
poverty,
micro-finance,
demography,
appropriate
technology,
acculturation
and
crime
culture,
education,
health
and
longevity,
aid
baits
and
neo-colonialism,
climate
change
and
the
environmental
reprisal
of
Bangladesh.
Through
enlightening
or
enabling
the
development
activists
at
the
grass-roots,
my
intention
is
to
re-educate
or
disable
the
politicians
who
are
increasingly
becoming
pests.
পথের
পরিচয়
করে
যাও
না
মনের
সন্ধে
মেরে
লাভ
লোকসান
বুদ্ধির
ধারে
যাবে
না
(লালন
ফকির)
Pather
parichoy
kare,
Jao
na
maner
sandeh
mere.
Laav
lokshan
buddhir
dare
Jabe
jana
(Lalon
Fakir).
(Identifying
a
sustainable
path,
proceed
diligently.
Intention
results
in
right
or
wrong).
Let
us
help
reverse
the
present
crisis
in
Bangladesh.
Dated
January
25
&
29,
2001
www.bangladesh-web.com
Md.
Amzad
Hossain
ভাই,
ReplyDeleteমহাত্মা লালনকে নিয়ে লেখা তথ্যবহুল চমৎকার ব্লকগুলোর জন্য অসংখ্য ধন্যবাদ । উদ্ধৃত তাত্ত্বিক গানগুলো প্রচলিত শিল্পীদের কন্ঠে খুব কমই শোনা যায় । এ ধরনের গানগুলোর ভক্ত হওয়ার কারনে বিশেষ করে- "স্রষ্টা গড়াইছেন ধরণী কি সুন্দর করিয়া, যেখানে যা লাগে তাই দিয়া।"---গানটি মেইল করলে / ডাউনলোড করার জন্য লিংক দিলে ভীষন ভালো লাগতো ।
ধন্যবাদান্তে,
মোঃ গিয়াস উদ্দীন চৌধুরী