Lalon
Fakir
sings:
সাঁই
আমার
কখন
খেলা
কোন
খেলা।
জিহবার
কি
সাধ্য
আছে,
গুণে
পড়া
তাই
বলা।
Sain
amar
kokhon
khele
kon
khela.
Jiver
ki
shaddhya
asse,
gune
pore
tai
bola.
(What
games
does
my
Sain
(Lord
-
Purusha)
play
when,
Jiva
(creature)
has
no
clue
to
(fore)tell
it
applying
knowledge?).
Bauls
understand
that
Sain
does
not
play
games
by
Himself.
Nature
(Prakriti)
is
His
play-partner.
Bauls
sing:
সৃষ্টিকর্তা
বলছো
যারে
সে
লা
শরিক
হয়
কেমন
করে?
ভেবে
দেখো
পূর্ব
পরে
সৃষ্টি
করলেই
তার
শরিক
আছে।
Sristi
karta
bolso
jare
Se
la
sharik
hoy
kemon
kore?
Vebe
dekho
purba
pore
Sristi
korlei
tar
sharik
asse.
(Whom
you
call
the
Creator,
how
is
He
without
any
partner.
Think
once
again:
where
there
is
creation,
there
is
partner).
Naturalism
is
the
Baul’s
primary
means
of
judging
right
and
wrong.
It
is
one
of
the
Baul’s
means
of
knowing
the
Unknown
and
seeing
the
Unseen.
Many
Baul
songs
give
insight
into
the
day
to
day
games
that
Sain
plays
in
partnership
with
Nature.
To
Bauls,
Sain
and
Nature
are
two-in-One.
Any
differentiation
between
the
two
is
contrary
to
wisdom.
My
guru
Darvish
Aziz
Shah
Fakir
says:
"we
see
the
mango
seed
and
the
tree
separately
because
of
their
diverse
manifestations.
In
reality
they
are
one
and
the
same.
The
essence
(dhat)
of
mango
seed
is
the
attribute
(sefat)
of
mango
tree".
The
games
of
Sain
are
played
in
order
to
enable
Nature
to
be
renewed.
Nature
deploys
members
of
the
ecosystem
as
tools
to
play
various
games.
Soil,
water,
air,
fire,
animals,
plants,
humans
-
all
take
part
in
the
games
with
diverse
assignments.
Soil,
among
others,
plays
the
game
for
fertility
and
barrenness,
water
for
sweet
and
salty,
air
for
breeze
and
wind,
fire
for
energy
for
cooking
and
burning,
animals
for
gentleness
and
wildness,
plants
for
softness
and
hardness,
and
humans
for
right
and
wrong.
Baul
wisdom
reveals
that
all
members
do
their
duties
as
they
are
assigned.
Their
activities
are
meant
to
appear
paradoxical,
especially
to
skeptic
minds.
This
is
the
source
of
great
puzzlement
to
many
pundits
(scholars).
Humans
play
games
in
diverse
ways.
They
use
religion,
politics,
education
and
technology
as
their
play-tools.
My
guru
reveals
how
some
pundits
are
experiencing
intellectual
difficulties.
They
hardly
understand
the
diverse
implications
of
these
tools.
The
guru
delivers
discourses
on
how
all
these
tools
are
integrally
and
intricately
interconnected.
Games
played
through
religions
are
judged
by
pundits
as
right
and
wrong.
My
guru
says
that
no
right
is
right
and
no
wrong
is
wrong
to
all
at
all
times.
It
is
to
be
accepted
as
Natural.
It
is
an
inescapable
phenomenon.
Regarding
religion,
my
guru
asserts
that
religious
right
or
wrong
is
site,
time
and
person
specific.
The
lawmakers
of
a
given
religion
are
tempted
to
assign
heavy
punishment
to
willful
adulterers
of
a
given
place,
while
the
lawmakers
belonging
to
another
religion
may
allow
untamed
sensual
freedom,
even
to
the
extent
of
marriage
between
members
of
the
same
sex.
It
is
funny
to
observe
that
some
countries,
in
which
women
enjoy
so
called
greater
rights,
allow
marriage
between
two
males.
This
freedom
could
be
said
to
deprive
women
from
their
natural
right
to
wed
a
male.
My
guru
reveals
that
this
is
an
example
how
Nature
may
direct
a
race
towards
extinction
when
it
becomes
a
threat
to
the
sustainability
of
other
races.
He
also
reveals
that
adultery
destroys
human
values
-
a
priceless
human
excellence.
Married
adulterers
can
hardly
give
up
the
habit
of
adultery.
So,
there
is
justification,
depending
on
the
case,
to
destroy
the
source
of
degradation
of
human
values.
Habitual
adulterers
are
like
man-eating
tigers
or
mad
elephants.
To
put
them
to
rest
is
a
solution.
My
guru
says
that
pundits
are
in
a
better
position
than
him
in
making
judgement.
They
can
judge
the
cases
of
willful
adultery
scientifically
by
submitting
themselves
to
the
same
judgements.
In
reality,
there
is
no
thing
as
right
or
wrong.
Both
right
and
wrong
go
hand
in
hand
or
exist
in
a
synergistic
relationship.
Right
and
wrong
are
like
two
sides
of
a
coin.
A
right
is
only
right
to
some
while
it
is
a
wrong
to
others
and
vice
versa.
Nature
plays
games
in
the
form
of
right
or
wrong
(paap
punnya)
to
constitute
a
basis
for
human
sustainability.
Lalon
Fakir
sings:
পাপ
পূণ্যের
কথা
আমি
কারে
বা
সুধাই।
এক
দেশে
যা
পাপ
গণ্য,
অন্য
দেশে
পূণ্য
তাই।
Paap
punner
kotha
ami
kare
ba
shudhai.
Ek
deshe
ja
paap
gonno,
onno
deshe
punno
tai.
(Whom
should
I
ask
about
sins
and
merits.
A
sin
in
one
country
is
considered
meritorious
by
another
country).
The
pundits
interested
in
religious
research
are
supposed
to
judge
right
and
wrong
in
view
of
circumstances.
Religious
judgement
is
no
less
problematic.
To
help
ease
problems,
Nature
has
bestowed
on
humans
the
concept
of
dictatorship
and
democracy.
Both
the
concepts
work
as
well
as
fail.
Their
failures
are
revealed
in
religion,
politics,
education
and
technology.
These
are
intrinsically
connected
tools
for
sustainability
management.
Humans
are
never
entirely
democratic
in
using
and
maintaining
these
tools
either.
Lalon
Fakir
sings
as
to
why
this
happens:
কে
বুঝে
মাওলার
আলেক
বাজি।
করেছে
কুরআনের
মানে
যার
মানে
পড়াশোনা
কেউ
মৌলবী
কেউ
মাওলানা
আবার
দাহেরা
হয়
কতো
জনা
যারা
মানে
না
শারার
কাজী।
Ke
bujhe
Maular
alek
baji.
Korese
Quraner
mane
jar
mane
ja
ashe
bujhi.
Ek
e
Quran
pora
shona
Kew
moulavi
kew
moulana
Abar
dahera
hoy
koto
jona
Jara
mane
na
sharar
kaji.
(Who
does
understand
the
wisdom
of
Sain.
The
Quran
has
been
interpreted
diversely.
By
studying
the
same
Quran,
some
are
Maulavi,
some
are
Maulana,
Yet,
others
become
deviant
and
do
not
obey
the
authority
of
the
Shariat.)
In
the
system
of
Nature,
everything
is
in
transition.
Pundits
are
no
exception.
Some
pundits
are
in
religious
transition.
They
leave
their
first
religion
by
embracing
another.
Some
other
pundits
claim
to
have
left
their
inherited
religion
to
embrace
a
'n(e)o-religion':
they
call
it
'humanism'.
I
am
not
yet
sure
whether
humanism
can
yet
claim
to
be
a
religion
in
its
own
right.
However,
humanism
is
embedded
at
the
core
of
living
religions
as
their
number
one
objective.
So,
humanism
is
not
a
new
thing.
People
may
hardly
hear
anything
from
humanism
which
they
have
not
already
heard.
Lalon
sings:
নতুন
সৃষ্টি
হলে
পরে
মুর্শিদ
লাগে
শিক্ষার
তরে
লালন
বলে
সব
পুরাতন,
নতুন
সৃষ্টি
হচ্ছে
কি
রে?
Nutan
sristi
hole
pore
murshid
lage
shikhyar
tore
Lalon
bole
sob
puratan,
nutan
sristi
hosse
kere.
(
For
any
new
creation
Murshid
is
required
for
teaching
about
it.
Lalon
says:
everything
is
old
(existing),
where
is
the
new
creation?)
Bauls
understand
that
every
thing
is
eternal
and
uncreated.
Nature
just
manifests
itself
with
unending
progression
like
a
video
player
playing
pre-recorded
pictures.
All
is
appearing
as
it
was
recorded
when
it
became.
There
is
hardly
any
new
welfare
concept
in
various
humanist
movements.
Traditional
religious
humanism
is
comprised
of
easing
human
problems,
looking
outside
nature
for
salvation,
innovating
technology
for
the
betterment
of
human
life,
enjoyment
of
human
rights
through
discharging
human
obligations
to
fellows
in
nature,
resisting
the
egotistical
elites,
securing
justice
and
fairness
in
society,
supporting
the
disadvantaged
and
the
handicapped,
transcending
material
and
spiritual
poverty,
walking
gently
on
the
earth,
guarding
the
reproductive
seed/energy
(janmo
lotha),
becoming
altruistic
'Steward'
of
mother
nature,
to
name
a
few.
All
these
are
age-old,
except
individual
freedom
of
sexual
preferences.
Some
pundits
support
sexual
freedom.
I
do
not
know
whether
the
pundits
belonging
to
(neo-)humanism
practice
it
themselves
and
also
allow
their
spouses
and
children
to
do
the
same.
There
is
no
apparent
concern
over
the
global
community
who
leave
one
religion
and
embrace
another.
Holistically
(materially
and
spiritually),
this
exercise
is
useless.
They
are
of
no
value.
Useful
are
those
who
reject
their
parental
religion,
and
yet
continue
to
act
like
devout
researchers
of
the
rejected
religion,
especially
with
regard
to
the
authenticity,
authority,
compatibility
and
scientific
validity
of
the
Scripture(s).
Those
who
raise
questions
about
the
political
and
administrative
aspects
of
their
parental
religion
are
also
useful.
Harsh
laws
mandating
worldly
punishment
to
the
doers
of
adultery,
thieving,
breach
of
conjugality
etc.
are
their
major
concerns.
They
often
blame
the
Scriptures
or
the
Scriptural
God,
but
frequently
blame
the
interpreters
and
implementers,
on
the
above
issues.
This
exercise
is
beneficial
for
the
still-believing
followers
provided
the
concerned
pundits
can
offer
better
alternatives
to
an
existing
law.
Believer
readers
can
then
reflect
and
make
their
minds.
The
laity
can
see
both
sides
of
the
coin.
Should
the
pundits
of
(neo-)humanism
fail
to
make
such
efforts,
their
exercises
become
as
fruitless
as
those
of
the
believer
pundits
who
try
to
defend
and
glorify
their
Scriptures
and
God
with
untrue
information.
The
believing
pundits
think
themselves
‘sab
janta’
(all-knowing)
about
their
Scriptures
and
God.
They
forget
the
fact
that
their
Scriptures
were
revealed
through
unlettered
Prophets.
My
guru
says
that
to
understand
their
revelations,
pundits
must
unlearn
their
book
knowledge
and
seek
to
discover
how
to
learn
from
Nature.
Scriptures
have
this
advice
for
the
wise.
Bauls
do
not
waste
time
venerating
a
formless
Deity
of
the
believer
pundits.
They
even
do
not
believe
in
the
formlessness
of
Deity.
Naam
ase
jar,
rup
ase
tar
-
that
which
has
name
has
form.
Bauls
venerate
the
wise
(guru)
as
the
living
deity.
This
is
why
they
sing:
যে
খোঁজে
মানুষে
খুদা
সেই
তো
বাউল।
বস্তুতঃ
ঈশ্বর
খুজে
পাই
তার
মূল।
Je
khoje
manuse
khuda
sei
tho
Baul.
Bastute
Iswar
khuje
pai
tar
mul.
(One
who
seeks
God
in
humans
is
a
Baul.
Seeking
God
in
Nature,
the
Bauls
perceive
the
source).
Some
pundits
are
emphatically
losers.
They
fail
to
comprehend
the
need
for
religious
paradox
in
this
world
of
many
men
with
many
minds.
Lalon
sings:
তোমরা
সব
খলিফা
র'লে,
যে
যা
বুঝে
দিও
বলে।
অসৎ
অভক্ত
জনা,
গুপ্ত
ভেদ
তারে
বলো
না
বলিলেও
সে
মানিবে
না,
করবে
অহঙ্কারী।
Tomra
sob
kholifa
role
Je
ja
bujhe
dio
bole.
Osoth
ovokto
jona
Gupta
ved
tare
bolona.
Bilileo
se
manibena
Korbe
ohonkari.
(The
administrators
are
advised
to
preach
in
accordance
with
the
levels
of
people’s
understanding.
To
those
dishonest
and
non-devotees
do
not
tell
them
higher
truths;
for
they
will
not
obey,
rather
they
will
fuss
over
it).
My
guru
teaches
me:
'speak
to
every
person
according
to
his/her
level
of
understanding'.
Lalon
sings:
নেকতন
বান্দারা
যত,
বেদ
পড়ে
আউলিয়া
হতো
নাদানেরা
শুল
চাছিতো,
মনছুর
তার
সাবেদ
আছে।
Nekton
bandara
joto
ved
pore
auliya
hoto
nadanera
shul
chachito
monsur
tar
sabed
ase.
(All
righteous
men
became
Auliya
by
studying
the
higher
truth.
And
the
fools
did
sharpen
spears.
Mansur
(Hallaj)
was
the
witness
to
it
(whom
they
killed).
My
guru
Aziz
Shah
Fakir
says
that
Nadan
(foolish)
pundits
limit
themselves
to
things
they
can
see,
feel,
understand
or
love.
'Faith'
cannot
touch
their
hearts.
They
are
like:
বিনা
পাকালে
গড়িয়ে
কাচি
করছো
বেটা
নাচানাচি
মনে
ভেবেছো
কামার
শালাকে
ফাকিতে
ফেলেছি।
Bina
pakale
gorie
kachi
korso
beta
nacha
nachi
mone
bhebeso
kamar
shalake
fakite
felesi.
(By
making
a
sickle
without
steel,
you
proudly
dance
and
think
that
you
have
been
able
to
cheat
the
bloody
smith).
Bauls
accept
the
games
played
by
Sain.
They
see
the
games
as
tools
for
sustainable
management
of
natural
resources
as
well
as
human
culture
and
the
whole
of
social
ecology.
Bauls
think
about
things
and
non-things
including
religions
and
their
Scriptures
from
the
view
point
of
sustainability
-
the
manifestation
of
the
entity
of
(phenomenal)
Mother
Nature,
the
Sain/Sustainer
of
the
Bauls.
Bauls
ask
pundits
to
re-search
religion
and
its
apparent
paradox
from
the
perspectives
of
social
ecological
health
for
sustainability.
Achieving
sustainability
is
the
biggest
goal
of
this
age.
Sustainability
is
clearly
perceived
by
Bauls
as
a
vision
and
process
of
change.
It
is
deeply
based
in
human
'values'
and
'lifestyle'
which
have
long
existed
only
in
the
Scriptures.
Bauls
beg
the
religious
pundits,
who
forsaking
personal
faith
become
critics
to
scour
Scriptures
from
a
sustainability
point
of
view.
The
emerging
global
desire
for
a
successful
transition
towards
sustainability
is
likely
to
remain
ever
unfulfilled
unless
these
pundits
can
discover
the
tools
for
sustainability
embedded
in
the
Scriptures.
মন
রে
কৃষিকাজ
জানো
না।
এমন
মানব
জমিন
রইলো
পতিত
আবাদ
করলে
ফলতো
সোনা।
Mon
re
krishikaj
jano
na.
Emon
manab
jomin
roilo
potit
abad
korle
foltho
sona.
(O
my
mind,
you
do
not
know
how
to
farm.
The
expanse
within
you
which
remains
fallow
could
produce
a
golden
harvest,
if
properly
cultivated).
Md.
Amzad
Hossain
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