Lalon and Social Harmony

Lalon Shah, popularly known as Lalon Fakir, is an enigmatic figure in the Bengali cultural arena. Throughout his life, Lalon, a poet, lyricist, composer, musician and humanist, sang of a society where all religions and beliefs would be in harmony. His songs are still relevant to contemporary social injustices as they were in his life time. 

The mystic poet-singer was born in Harishpur, Jhenidah around 1772, though there is debate on it. Few details are known about Lalon’s early life. One legend says that he contracted smallpox during a pilgrimage and was abandoned by his companions on the banks of the Kaliganga River, near Kushtia town. He was rescued by a couple from a weaver community in nearby Cheuriya village. Lalon was given a place to live and he soon formed a musical group, which performed songs composed by him on simple, homemade instruments like the single-stringed ‘ektara’. Lalon lived within the Tagore zamindari in Kushtia and was known to the  family. Jyotirindranath Tagore, Rabindranath’s older brother, is believed to have sketched the only live portrait of Lalon in 1889.  
Lalon is called the ‘Baul Samrat’, whose music is a living oral tradition in Bangladesh. The bucolic and esoteric tones of his songs touch the very core of our hearts. Nihilism and despair are ever present in his works, his tunes echo a melancholic drift. As Lalon had no formal education and most of his disciples were illiterate, his songs were transmitted from mouth to mouth. Only a few were transcribed later by his followers. His ‘bhakti’ (devotional) songs are our national treasures.
In Lalon’s Baul philosophy, there is a mixture of Sufism, Buddhism, Hinduism and Vaishnava thoughts. Lalon believed that songs could wither division and unite the finite soul to the infinite soul. His philosophic songs are easy, yet deep in meaning and can be interpreted at numerous levels. He preached  tolerance and secularism. This great thinker wanted to liberate his society, which was then split along caste, creed and religion. 
The era when Lalon Shah composed his songs was a period with a society marked by caste system and class oppression. Ordinary people used folk songs and poetry to express their emotions and pains. Lalon not only sang for entertaining them, but also advocated social harmony through his songs. Kangal Harinath, a contemporary social reformers, was a close friend and disciple. 
“We can still relate to Lalon’s humanity, his outlook on giving up caste system,” says Nazrul Islam, a retired principal.
Bauls used their own Puranic stories and legends to express their sufferings and hopes. The elite of the Brahmanic community, on the contrary, had their own folk artistes to justify the caste system, and  create religious fear and horror of the world to come. Lalon had himself experienced marginalisation and humiliation by religious leaders of a caste-ridden society. His words are very simple but meaningful when he says: “All ask whether Lalon is Hindu or Muslim / Lalon says I don’t know what I am… While departing or coming to this world, there is no mark of Muslim or Hindu.” This concept of Lalon entitles all to the same level of treatment in this world. 
However, his songs are more than mere expressions of rejection of the evils contaminating religion, society and culture. They are first of all existential expressions of Lalon´s longing for the One, for the Beloved, by which he expresses the experiences and longings of ordinary folks who were suppressed, and their desire to escape from social and religious oppression and exploitation. Lalon sings in pain in this regard: “Caste is lost caste is lost – what a strange uproar/ None is thoughtful of reality – everything else is in utter clamor.”
Lalon established his abode, known as Lalon Akhrah, in Cheuriya, about 2 kilometres from Kushtia town. He died there on October 17, 1890 and was buried in the midst of his dwelling. Every year on his death anniversary, thousands of his devotees and fans gather at the Akhrah for three days to pay homage through performances and discussion of his songs and philosophy. 
“I like his mysticism, his yearning for being one with the infinite soul, liberated from earthly enticements,” says Javed Shah, a Lalon fan.
In search of ‘moner manush’, or inner self,  which is a philosophic aspect of his songs, Lalon tried to establish equality and fraternity as a whole. His passionate love for humankind made him sing: ‘All say what is the caste of Lalon truly ; Lalon says I have not seen it visually.’
“Lalon’s outlook is that our body possesses animal instincts. If we can liberate those and be devotional to spirituality, all types of vices would vanish. We should know ‘moner manush’ which is free from worldly possessions,” opined Robiul Islam, a professor of English.  
Lalon was motivated by his vision of a classless and casteless society at an era when few questioned it. He was asking “where lies the origin of caste?”, replying that there was no celestial hand in the formation of a caste system. Living in a society divided by prejudices, he was vocal artistically against it all. He criticised people who followed the hierarchical caste system _ claiming to be religious and devotees of the Divine _ as betrayers of religion and of the Divine. He sings: “There are unbelievers in this world... Who does not abide by the Nabi (Prophet) they are lost…Allah is the true Almighty who does not create a caste system in the world.” Lalon praises the Almighty: “You can kill and create the same form.”
Lalon Shah was a poet of and for the poor and exploited people, reflecting their deprivations and aspirations. The folk poet composing his poems in a creative metaphorical language enriched Bengali culture to a great extent. He eulogises humanity above all: “Will you get such a creation of human being again / So do what permits your mind.”
Religious oppression and bigotry have become rife in a cleft-world; so now the songs and poems of Lalon are more relevant to wipe out the chasms. Bangladeshis could be more aware of their spiritual roots and socio-cultural traditions in order to treasure their spiritual-cultural heritage. 
There is today an urgent need to defend human and cultural values against invaders or aggressors, from fundamentalist or economic fronts, soliciting bigoted, greedy and destructive value systems. Now, Western-style capitalism is the root cause of creating rich or oppressors on one side and destitute or powerless on the other. Bauls reject the enticement and luxury of the world. So, Lalon cries not for wealth but for the ultimate self _ the One who can salvage the derailed: “Where would I get him / The ultimate mind form/ I have lost him here / so I seek for him everywhere.” 
Our whole country is dependent on the younger generation. Our youths have a duty, and the chance, to uphold our cultural heritage and realise the vision of a  just, multifaceted society, with the same rights and choices for all. It is time to let them, and the world, know the significance of Lalon’s wisdom to unite the ever divided world.
Lalon believed that the power of music can change the insular and myopic insight of partisan people. Nowadays, his songs are sung more widely, using modern instruments. But the reality is that division and conflict among humans are also erupting in newer forms. So, Lalon’s mystical and spiritual songs, which sing of harmony and tolerance, can be a potion for the sore reality, for painful rifts. Lalon longed for a united society in this way: “Will there be a society ever/ where Muslim, Hindu, Buddhist, Christian will all live together.” Thus, the unity among human beings that Lalon advocated makes him a frontline humanist. 

Photos: Archives, Courtesy

Lalon and Social Harmony

Lalon Shah, popularly known as Lalon Fakir, is an enigmatic figure in the Bengali cultural arena. Throughout his life, Lalon, a poet, lyricist, composer, musician and humanist, sang of a society where all religions and beliefs would be in harmony. His songs are still relevant to contemporary social injustices as they were in his life time. The mystic poet-singer was born in Harishpur, Jhenidah around 1772, though there is debate on it. Few details are known about Lalons early life. One legend says that he contracted smallpox during a pilgrimage and was abandoned by his companions on the banks of the Kaliganga River, near Kushtia town. He was rescued by a couple from a weaver community in nearby Cheuriya village. Lalon was given a place to live and he soon formed a musical group, which performed songs composed by him on simple, homemade instruments like the single-stringed ektara. Lalon lived within the Tagore zamindari in Kushtia and was known to the family. Jyotirindranath Tagore, Rabindranaths older brother, is believed to have sketched the only live portrait of Lalon in 1889. Lalon is called the Baul Samrat, whose music is a living oral tradition in Bangladesh. The bucolic and esoteric tones of his songs touch the very core of our hearts. Nihilism and despair are ever present in his works, his tunes echo a melancholic drift. As Lalon had no formal education and most of his disciples were illiterate, his songs were transmitted from mouth to mouth. Only a few were transcribed later by his followers. His bhakti (devotional) songs are our national treasures. In Lalons Baul philosophy, there is a mixture of Sufism, Buddhism, Hinduism and Vaishnava thoughts. Lalon believed that songs could wither division and unite the finite soul to the infinite soul. His philosophic songs are easy, yet deep in meaning and can be interpreted at numerous levels. He preached tolerance and secularism. This great thinker wanted to liberate his society, which was then split along caste, creed and religion. The era when Lalon Shah composed his songs was a period with a society marked by caste system and class oppression. Ordinary people used folk songs and poetry to express their emotions and pains. Lalon not only sang for entertaining them, but also advocated social harmony through his songs. Kangal Harinath, a contemporary social reformers, was a close friend and disciple. We can still relate to Lalons humanity, his outlook on giving up caste system, says Nazrul Islam, a retired principal. Bauls used their own Puranic stories and legends to express their sufferings and hopes. The elite of the Brahmanic community, on the contrary, had their own folk artistes to justify the caste system, and create religious fear and horror of the world to come. Lalon had himself experienced marginalisation and humiliation by religious leaders of a caste-ridden society. His words are very simple but meaningful when he says: All ask whether Lalon is Hindu or Muslim / Lalon says I dont know what I am While departing or coming to this world, there is no mark of Muslim or Hindu. This concept of Lalon entitles all to the same level of treatment in this world. However, his songs are more than mere expressions of rejection of the evils contaminating religion, society and culture. They are first of all existential expressions of Lalons longing for the One, for the Beloved, by which he expresses the experiences and longings of ordinary folks who were suppressed, and their desire to escape from social and religious oppression and exploitation. Lalon sings in pain in this regard: Caste is lost caste is lost what a strange uproar/ None is thoughtful of reality everything else is in utter clamor. Lalon established his abode, known as Lalon Akhrah, in Cheuriya, about 2 kilometres from Kushtia town. He died there on October 17, 1890 and was buried in the midst of his dwelling. Every year on his death anniversary, thousands of his devotees and fans gather at the Akhrah for three days to pay homage through performances and discussion of his songs and philosophy. I like his mysticism, his yearning for being one with the infinite soul, liberated from earthly enticements, says Javed Shah, a Lalon fan. In search of moner manush, or inner self, which is a philosophic aspect of his songs, Lalon tried to establish equality and fraternity as a whole. His passionate love for humankind made him sing: All say what is the caste of Lalon truly ; Lalon says I have not seen it visually. Lalons outlook is that our body possesses animal instincts. If we can liberate those and be devotional to spirituality, all types of vices would vanish. We should know moner manush which is free from worldly possessions, opined Robiul Islam, a professor of English. Lalon was motivated by his vision of a classless and casteless society at an era when few questioned it. He was asking where lies the origin of caste?, replying that there was no celestial hand in the formation of a caste system. Living in a society divided by prejudices, he was vocal artistically against it all. He criticised people who followed the hierarchical caste system _ claiming to be religious and devotees of the Divine _ as betrayers of religion and of the Divine. He sings: There are unbelievers in this world... Who does not abide by the Nabi (Prophet) they are lostAllah is the true Almighty who does not create a caste system in the world. Lalon praises the Almighty: You can kill and create the same form. Lalon Shah was a poet of and for the poor and exploited people, reflecting their deprivations and aspirations. The folk poet composing his poems in a creative metaphorical language enriched Bengali culture to a great extent. He eulogises humanity above all: Will you get such a creation of human being again / So do what permits your mind. Religious oppression and bigotry have become rife in a cleft-world; so now the songs and poems of Lalon are more relevant to wipe out the chasms. Bangladeshis could be more aware of their spiritual roots and socio-cultural traditions in order to treasure their spiritual-cultural heritage. There is today an urgent need to defend human and cultural values against invaders or aggressors, from fundamentalist or economic fronts, soliciting bigoted, greedy and destructive value systems. Now, Western-style capitalism is the root cause of creating rich or oppressors on one side and destitute or powerless on the other. Bauls reject the enticement and luxury of the world. So, Lalon cries not for wealth but for the ultimate self _ the One who can salvage the derailed: Where would I get him / The ultimate mind form/ I have lost him here / so I seek for him everywhere. Our whole country is dependent on the younger generation. Our youths have a duty, and the chance, to uphold our cultural heritage and realise the vision of a just, multifaceted society, with the same rights and choices for all. It is time to let them, and the world, know the significance of Lalons wisdom to unite the ever divided world. Lalon believed that the power of music can change the insular and myopic insight of partisan people. Nowadays, his songs are sung more widely, using modern instruments. But the reality is that division and conflict among humans are also erupting in newer forms. So, Lalons mystical and spiritual songs, which sing of harmony and tolerance, can be a potion for the sore reality, for painful rifts. Lalon longed for a united society in this way: Will there be a society ever/ where Muslim, Hindu, Buddhist, Christian will all live together. Thus, the unity among human beings that Lalon advocated makes him a frontline humanist. Photos: Archives, Courtesy