Lalon - Bauls Mysticism (continued)Lalan Shah was a Baul as well as a mystic mendicant whose allegiance could be discovered in the sophistic ideals. The subject and motifs of his devotional songs are varied, he gathered these reference from his precepts as well as of his own experiences, while traversing the long-stretched devotional path-a-path paved by both the Islamic theology and the continental traditions mentioned earlier. Lalon, a powerful and gifted instrument, it may be safely said, echoed the voice of the eternity, eternal pangs of human soul with the fullest devotion, sincerity and ecstasy. There was not a single Baul throughout the country who was not influenced by Lalon or his songs. He composed thousands of mystic songs- which were not only sung and recited but were also responsible for uplifting the eternal human pangs, which bleed with the sorrow and pathos of human destiny.
You are Allah, the preserver, and the protector.
You can make the floating sink and the sinking you can bring ashore
You touch me with your hand and I call out your name.
You made the Prophet Noah cool the fury of the flood;
And then in compassion you made the flood to recede.
Have pity on me, the mighty Lord, of the Universe."
Where is the key of the devotional knowledge? Lalon replied:
The key to my door is held by others
I cannot open the door and see the treasure.
Gold lies piled up in my room, But the transaction is made by another;
I am gravel-blind and cannot see him.
If one day I can reach the watch-man,
He will give me charge of the door.
I cannot say I know him not,
And I follow the path of depravity.
Oh, mind, this key-holder,
is the jewel of a man
Says Lalon, I got the treasure
but was unaware of its value.
Where lies this mystery of human soul?
Where from I came and where shall I go? Lalon's answer:
How does the strange bird
flit in and out of the cage,
If I could catch the bird
I would put it under the fetters of my heart.
The cage has eight cells and nine doors.
With laten
opening here and there,
Above is the main Hall with a mirror chamber
O my mind, you are enamoured of the cage;
little knowing that the cage is made of raw bamboo,
and may any day fall apart
Say Lalon, forcing the cage open
the bird flitted away, no one knows where.
Lalon died in 1890, and his mortal remains rest in Seuria, now the holy pilgrimage of Bauls and the lovers of Bauls songs. Amazing is this that he was born on 1st Kartik and died on the same date.
(Dr. Ashraf Siddique, The Independent, October 30, 2003)
Lalon Shah, the Bauls and their Practices
In Bangladesh there is a category of Sufi mystics, male and female who travel from place to place carrying with them folk musical instruments and a begging bag made of torn off cloths called 'anchla'. These people are better known as Bauls. In Persia, the place of their origin, the Bauls were obscure as a sect because of their erotic and esoteric approach to life. They are neither Hindu nor Muslims. They are known for iconoclasm, disregard of caste and social formalities. They worship Man as the center of all creation and preach humanism. They love music, which speaks of human body as the microcosm and soul as an elusive bird or the unattainable Man of the Heart. In many places of Bangladesh, they have religious resort or 'Akhra'.
Here they halt overnight or stay for a short- while sharing bed and food and singing devotional mystic songs. They also take 'ganja' (cannabis indica). The Bauls are not born in a family but are inducted to the cult by the 'Guru' or 'Shain'. At a certain stage, The 'Guru' or 'Shain' is similar to 'Pir' of the Sufi sects and they have also such names as 'Murshid' or 'Darvish'. The category of 'Guru' or ' Pir' includes both entombed historical figures and living practitioners.
In Bangladesh, the Sufi tradition bears the name of 'pir' who are known as spiritual leaders. These people have a number of followers known as 'murid' or disciples. In Baul-Sufi category as it is found in Bangladesh and Indian part of West Bengal, however, the disciples are known as 'shishya'.
The word 'Pir' is being used in all categories of the Muslim mystics to denote spiritual leader but the 'Guru' is only used by the Hindu - Buddhist mystics and also by the Sufi Bauls in the Subcontinent. The Hindi 'Baura' represents the same denomination as of the Bauls. The Baura spiritual leader is also called the Guru. The Bauls, however, use some other Sufi terminology as 'Murshid', 'Darvish' and 'Shain'. In Sufi mysticism as well as in Baul cult 'Shah' is commonly used to identify their class. The word 'Gosain' refers to the Vaisnava religious sect. Although, the Bauls claim that they differ greatly from the Vaisnava, they, however, have many things in common with each other.
In Bangladesh, the Pir and the Guru phenomenon have also given birth to a series of sub-cultures. The Pir, however, enjoys a special and wide-cultural milieu between the Ulema; the most learned in religious teachings and the Shaikh who has attained the mystic height in the Sufi religious tradition. The word 'Awliyah' suggesting a friendly and mystic attachment with Allah is often used to denote a 'Shaikh'.
The 'Pirs' as holy men in the mystic hierarchy, used to enjoy a sort of authority similar to those of the Brahmins who hold the highest position in the Hindu religious order. During the Sultans and more particularly in the Mughal period, the Pirs and the mystics in the name of 'faquir' exerted tremendous influence in the political arena also.
The Bauls of Bangladesh today enjoy a sort of power structure as they shape themselves into a religious community with Lalon Shah as their spiritual leader. Every year, they arrange two religious festivals like 'urus' of the Sufis but the Bauls call these festivals as 'sadhu-sangho' or 'motsob' or 'mossob' corrupt of mohotsab, one during the ' dol-purnima' in line with the Vaisnava and the other on the occasion of the death anniversary of Lalon Shah in the month of October. The word 'mohotshab' may refer to grand or gala festival of the Bauls. Actually the festival stands as the congregation of the saintly persons, known as 'Sadhu-Sangho'. Thousands of the Bauls, male and female, attend the religious festivals and stay in the Mazar for three consecutive days singing and feasting.
They are now an organized group centering on the Mazar of Lalon Shah. In Kushtia, the Bauls who live in Seuria village where Lalon Shah once lived and then died there have been playing a key role in the administration of the Mazar and the Baul community.
The Government has set up a cultural complex spending around Tk4 crore for the preservation of the songs if Lalon Shah and their study. A section of the Bauls apparently followers of Mantu Shah opposed the construction of the cultural complex within the Mazar premises because they considered it as an intervention in their religious freedom
The Baul Guru also enjoys the role of a religious leader like the Pir of Sufi sects. He has innumerable followers or Shisya who consider him very powerful in changing their fate because of their belief that he has mystic contact with the spirits and underworld. In all their activities concerning life and property the impact of the Baul Guru is thus tremendous. I know a number of Baul Gurus who have amassed huge property in the form of 'Najrana' (special kind of respect payable through gift both cash or kind or both.).
This study is an attempt to explore the religious cult, in the context of our cultural heritage. In Bangladesh there are various Sufi sects with their respective Pir heads. They are considered not only holy but are also believed to have power to play a decisive factor in the life present and the life hereafter of the devotee. These Pirs have both rich and poor, high and low as their followers. The Bauls on the other hand consist mostly of poor, low caste, forsaken, divorced or widowed women. But now-a-days, the middle class and the youth are also found joining the cult. In fact, the Bauls have gained tremendous popularity over other religious cults or sects
This paper is also intended to identify the strength of the cult, which has made it a popular folk religious community in Bangladesh. It appears that the Bauls largely belong to the Muslim community but they do not observe the Muslim Shariah and, on the other hand, they are more close to Sufi beliefs and practices. There is no doubt that the cause of their attraction to the Baul cult is their music. The Guru, however, enjoys an elevated position among his disciples and maintains an economically otherwise solvent life.
Diksha or initiation ceremony
A Baul is not born, he is made. If anyone is willing to accept the Baul faith, he or she is inducted into the Baul cult after being properly initiated by the Baul Guru. In fact, initiation or diksha is considered sine qua non to the Baul faith. When a Baul is initiated, a ceremony is arranged for him or her or for the couple who are initiated jointly, by other Bauls. Woman or female plays the most vital part in Baul cult. Without woman partners the cult loses its significance. Woman is also considered a ' chetan guru' or one who is awaken or conscious of all activities in the cult. Lalon says:
"kothai acche re din daradi shain lalon bole, chetan guru sango loye khabir karo bhai"
Where is my lord of life
Identify Him with the help of your guide who is always awaken and takes care of you.
The Initiation or Diksha ceremony is called by the Bauls and followers of Lalon Shah as 'bhek' ceremony. It refers to one's induction to the ascetic life. The Initiation changes the whole life pattern of the persons. They are separated from the life they were leading with their children and others. They can not maintain social intercourse. The persons who intend to be initiated are taken to a secluded place or hut .It is called the ' secret chamber'. The Guru or their spiritual guide then comes to them and gives them necessary instruction not witnessed by others. Only three persons, the guru, the man and woman are there.
Here the persons to be initiated undergo certain process or rituals with the guru that is never disclosed to others. On the following day, the couple is taken to a purifying bath either to a river or in a pond. A 'khilka' is a new white cloth which stands as the symbol of 'kafaon' as used by the Muslims for a burial cloth and is given to the couple who undergo initiation process with this end in view that the persons who are being initiated are also taken as dead to the life which they led previously.
They are now considered dead while still living . In Baul terminology, it is taken as 'jyante-mora'. 'Jyante'is one who is alive or living.And 'Mora' is taken as dead. The initiating couple then taken to the shade of a big 'chadoa' or cover which is held by four persons, of them, two are women taking the four corners of the 'chadoa' or shed while the others who are already initiated help the initiating couple dress in a 'khilka'.The male initiate is then covered with a 'pagree' or turban. Underneath his outer garments the initiate is then made to wear a very tight-fitting underwear or a catche-sexe known as 'dor-kowpin' or 'kapni'.It is a tiny loin cloth worn by the ascetics of India and Bangladesh.
This consists of a cord which is tied round the waist and over which a yard-long piece of white cloth about six to eight inches wide is draped in front of the genitals and pulled between the legs and over the cord in the back. The remainder of the cloth is then secured by twisting it round the part passing the buttocks. The initiate is then given a shoulder - strap cloth bag known as 'anchla-jhola' to carry small items. The initiate receives a kind of necklace or 'tasbi'(a rosary of beads) from the Guru. He is also given a water pot and a stick .his female partner known as his ' sheba-dashi'or one who is always ready to serve the male partner is then dressed in a similar fashion. She however receives the assistance of female Bauls who dress her in a white sari without border together with 'khilka'
The male counter part uses white 'lungi'. Lungi is a long loin-cloth usually worn by the Muslims. The dress of he initiates is called 'bhek', the garb of ascetics. The Guru then takes the pair to the secret chamber and confers 'vij-mantra' or 'kalma', a mystic word or words which the initiates recite as it is instructed by the guru
The Guru then offers 'prem-bhaja'consisting of a flour mixed with four fluids of the human body (urine, male semen, and menstrual blood of women or phlegm and feces ).This prem-bhaja is sometimes made into the shape of small marbles while at other times it is formed into small round cakes. Sometimes female juice called ' rasa' as it oozes out is also mixed with human milk in the making of 'prem-bhaja'.
The Guru also shows them different method of sexo-yoga sadhana leading to birth control because after they are initiated they would not be allowed to have children .The initiates then take the names of Allah, Hari , Muhammad, Krishna, Karim and Kala
As the two are initiated, they are brought out from the secret chamber blind folded with both hands tied with a white strap. Then a mock funeral procession is held.
They are led by the Guru to the Mazar of either his dead Guru or to the Mazar of another senior Guru. Generally the 'Diksha' or Initiation ceremony takes place during 'urus' of Lalon Shah at his Seuria Mazar located at the Lalon Academy premises. They now move around the mazar seven times singing mourning or funeral songs, a kind of dirge which recount how the initiate and his female partner have forsaken or renounced once for all their previous life. They also sing in the name of one Bharati Goshain, who in her life renounced rich and aristocratic life and took begging for her livelihood. Then, go from door to door begging, as they do not care for anything worldly. They cannot conduct normal social life or participate in any social activities. They have no claims or responsibility towards the members of their family, which they have forsaken.
Sadhu-sheba
Among the Bauls, Lalon Shah or Shain is held in high esteem. He is the oldest Baul spiriutual leader who died 113 years back at the age of 116 in the village Seuria where his Mazar is now located. The 'Sadhusheba' was introduced by him when, he organized the annual Baul festival on the occasion of Dol-Purnima.
Lalon Shah used to call his festival as 'massava' or 'mahotsava'. On the occasion, people belonging to low caste group and Muslims used to visit him and, they were also entertained by him. For three days, the festival continued. The food he served and the rituals connected with it was called 'Sadhu-Sheba' or service to saints (sadhu).
In the Baul cult meat of all kind is strictly forbidden. Fish, vegetable, yogurt are served. The meals are served three times a day. In the morning a sparse breakfast is servevd. It is called 'Balya -Sheba'. Lunch and supper are called 'Purna-Sheba'. These two are full meals. When taking meals together the Bauls will pronounce: 'Alek Shain or Allah alek shain' jointly in one voice. Prof. Anwarul Kqarim, The Independent, October 2003)
Praise the creator through songs and a novel path
Mysticism is a type of human experience, which cannot be explained in terms of materiel estimation. Lalon Shah was a mystic person- a Baul poet. So much has been Lalon’s influence on Baul philosophy and Bauliana in Bangladesh that every year hundreds of devotees and admires come to Lalon’s Mazar from all over Bangladesh, The centre of the ‘Baul Shamrat’ is 240 kilometers away from Dhaka. Lalon belonged to the Baul community- a group of supplicant singers noted for the catholicity of their religious views. Baul means a class of unorthodox religious devotees singing devotional songs in a special mood. Lalon Shah composed numerous songs and his songs mainly focused on hymns body mystery, self-knowledge and the search for ultimate knowledge. Most of the people say Lalon Shah was (Bauls Shamrat) a royal personage of the Bauls.
Baul-culture is not very easy to realize, as it has rather elaborate levels of philosophy and understanding. Though a few basic qualities are common among the Bauls: they leave regular life and embrace the life of a wanderer and live in comparatively harsh situations among detachments. They lead a life searching for truth in the mystic domain of Baul philosophy.
They periodically give feasts, in which a large number of the devotees are invited. The host and hostess receive every guest with due reverence. Their feet are washed as they arrive, and they are then conducted to their seats.
Fish, vegetables, and sweets are consumed; ganja and bhang freely smoked; mystic songs sung; and musical instruments, such as Saringi, dugdugi, and Khunjuri are struck and played upon.
In this Mahatsab- or Sadhu-Seba, as it is called- the devotees, in their mystic language, discussed how much each has acquired in the domain of spiritualism or sanctity
The first and preliminary injunction they give to the would be disciple is to give up ordinary dress for Gerua- basan, (Gerua- a piece of cloth dyed scarlet) Kapni, (a small piece of cloth used instead of breeches by devotees and labouring people) or Khika (a sleeveless long coat used by the devotees and in imitation of the loose garment of the dead.) to wear iron bala (bracelet) on the wrist, not to shave and let the hair grow, take a long smoking-pipe, a cimta or pair of pincers for taking fire, to drink water out of Kisti, to give up prayer (namaz and fasting), to use narcotic drugs, bhang and ganja, and to recite or repeat their mystic formula many times as an act of worship.
Lalon Shah had a liberal attitude to all religions. Even paganism was acceptable to his receptive mind. However, there is controversy about the precise religious faith of Lalon Shah. Some claim that he was a Hindu and others maintain that he was Muslim. But the question of the religious persuasion of Lalon Shah is not so important as to the quality of the songs written by him.
Lalon Shah’s background as a common man and his concern for the spiritual betterment of humanity are both clearly revealed in the songs. Lalon Shah believed that one must strive to find out the meaning of existence and the mystery of creation and never swerve from the path of truth. This thought of course, is not stunningly original, but the processes through which Lalon Shah arrives at his path continues to attract people who renounce common social settings and come out in search of truth
(Monirul Alam, The Independent, October 2003)
Lalan Fakir and the search for the Achin Pakhi
Mysticism has always been an integral part of the thoughtful Bengali psyche. However modern we claim to be, every Bengali worth his or her salt feels the pull of the roots and the quest for something beyond the material world is always present. Religion plays an important part in our lives but organised religion sometimes fail to provide the right answers for the innermost questions. It is perhaps the major reason why the more orthodox form of Islam found it extremely difficult to find a foothold in this region. It is the mystic Sufis like Shah Jalal, Khan Jahan Ali, Shah Makhdum, Mahi Sawar, et al who were more influential in the spread of Islam.
Now, Lalan Fakir is not a traveller in their paths. He is more like the other great sage of the sub-continent, Kabir. Like the dohas of Kabir, Lalan’s song speaks about the special bond that exists between the creator and creations. Both hit out against the self-serving clergy and their message transcends religion. Today, his followers belong to all religion. But more than that, Lalan songs are greatly appreciated by the educated urbanites.
. Many who do not believe in the Baul philosophy are also moved by Lalon’s melody. The well-known intellectual Serajul Islam Chowdhury is one such person. "I am a materialist. I believe in this world and the other one interests me but little. However, I love the music of Lalon for its sheer lyrical quality. The keen interest that modern Bengali literati have for Lalon is nothing new. Rabindranath Tagore’s profound interest in the mystic poet is quite well known. But, more of that later. To understand Lalon, we have to know about his beginnings.
Lalan Fakir was born around 1774 in Harishpur, Jhenaidaha - a district of Bangladesh. Many today question whether he was a Hindu or a Muslim. It was a question that would have mattered very little to the man in question. Yet the fact is, he was born in a lower cast Hindu family. According to all indications he apparently led an unremarkable life until during a pilgrimage he caught the dreaded small pox. His condition rapidly deteriorated and even his friends left him thinking that he was dead. Then happened one of the almost miraculous incidents that seems to be common of many great personalities.
A Muslim woman brought him to her home and she and her husband nursed him back to life. They introduced him to the mystic Muslim saint Siraj Shai. This religious personality had a deep impact on Lalan’s mind and in several of his songs we find him mentioning Siraj Shai. As he was in better health he went back home. But a rude shock awaited him there. His family refused to accept him as back because of his staying in a Muslim home and eating with Muslims.
There is no evidence to suggest that Lalan converted to Islam. In any case the Muslim clergy never accepted Lalan as a Muslim. These incidents developed in Lalan’s heart a marked disdain for orthodox religions. An important part of his message has been directed against the hypocrisy surrounded with religion. He expressed his belief in the universal message of God and against petty rituals and rigidity. He expressed his beliefs through his superb songs and through his music he pretty soon built up a large following.
He had become a mendicant by travelling on foot and singing of love, humanity, and God. Later on he settled down in Chhenuria, Kushtia. Now, interestingly the family of Rabindranath Tagore were the zamindars (land lord) of that area. Rabidranath was looking after the family estate and regularly visited the area. He was introduced to Lalan and developed a deep affinity toward the man. Many of Tagore’s songs have the stamp of Lalan’s philosophy. Lalan died in 1890 at Kushtia. More than a century has passed after his death. Yet Lalan and his message are still relevant.
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