Songs of Lalon Shah: Abu Rushd

 

I did not remark about the book of Abu Rushd as the translation of Lalon's songs into the English language, rather, I used the phrase "English Flavor".  Many critics, particularly early Bengali mystic literature, believe it is almost impossible to discover proper English words and express the implied impressions of Lalon's songs into English or any foreign languages. So, whether English flavor or translation into English, it is an extraordinary and philanthropic attempt made by eminent novelist Abu Rushd to give the touch of English flavor in Lalon's mystic songs. It is even difficult for Bengali mother tongue people to understand Lalon's songs in a superficial mind.

Abu Rushd did and went beyond excellence! And, as the writer remarked, it took twenty-six years for the need to be felt for a second edition of the scholarly book "The Songs of Lalon Shah". Why did it take such a  long time?  I have a strong emotional belief that just reading that book is not enough to digest the flavor of this book. You need to inhale, ruminate, think, rethink, deliberate, and finally sink into the dream to realize this book------considering the entire journey, twenty-six years' time is too short!!

The author has demonstrated his true mastery in the classification of Lalon's songs in this phenomenal book.  He divided the songs articulated in this book into six groups with excellent demarcation, although for some songs, the peripheral boundary was not quite explicit, and to some extent, it was overlapping. The interesting groups are a) hymns, b) devotional songs, c) self-knowledge, d) body-mystery, e) ultimate knowledge, and f) inquiry. And then some miscellaneous songs were stated without any specific group. 

However, the author himself, pragmatically, was hesitant, which is very expected for any classification about Lalon, by remarking that "……. The classification seems to be a little arbitrary, as neither in tone nor in imagery, there is anything in particular which may help distinguish a hymn from an inquiry or a devotional song from a song on ultimate knowledge". I feel the group "ultimate knowledge" may be replaced by eternal knowledge which sounds better for literature lovers of mysticism.  Again, the classified group "inquiry" can be represented better by the term self-exploration to keep it consistent with his stated  Bengali term for the word "inquiry" !

Although there is no sharp contrast or profound demarcation, Rushd introduced and separated a group of songs from the previous by providing another similar name, Devotional songs . This categorization has unfolded a true sensational devotion of all creatures for the kindness of God - the creator. This group is composed of five multi-dimensional songs that are irrelevant to any specific religious beliefs or dogmas where the overarching tune has portrayed the return of love for God, the almighty creator.

In these songs, Lalon, the mystic poet from his Baul mind, primarily to address God, frequently used the term "??????" to represent the almighty creator. Abu Rushd converted this Baul term into the English word "Lord", which does not represent any specific name of any religious views as well. This is the sensational mastery of this writer to narrate mysticism keeping him neutral to any religious dogmas.

All these songs have expressed quench of thirst to devote gratefulness and suggested all human beings for their relentless striving to seek the mercy of God before death - the emancipation of the soul from the mortal body. Lalon is telling….

You never once thought of the vital crossing,

How will you, then, cross the bridge of diamond?

You cannot feel secure even for a moment

And you do not know when the Master

Wii summons you.

In this memorable song, Lalon has portrayed mortality of everything and suggested that this world is for very short living which cannot provide any guarantee of anyone's departure time (death). It can arrive anytime. So, everyone should be prepared for that departure. While converting it into English, Rushd has shown his spectacular skills in several areas, for instance, to pick up words and phrases, narrate deep essence of implied meanings,  keep the precise annotations, choose and appropriately use adjectives, and maintain the rhythmic sound of songs.

Now, Rushd has picked up the next category from the root of Baul songs, i.e., Body-Mystery (?????????).  This sequence is well thought and excellent in that sense that gradually the writer is taking the readers to sink in the deeper sea, i.e., the root of Lalon's songs. A total of seventeen songs are transformed into English under this category. This could be the base strength of this immortal mystic poet, and it reflected the philanthropic representation of his deep-rooted ideology. Lalon is excavating into heart, the   inner part of the human body,

"How does the strange bird

Flit in and out of the cage."

Lalon is searching for unfounded mystery of the human body and how souls leave away by breaking the cage of the chest! The poet has portrayed human life as the bird in several of his Body-Mystery songs, and perhapsthis was his primary zone to explore. In another song, mystic poet illustrated,

"The cage of raw bamboo will not endure long

And the bird will flit away deaf to all entreaties"

Lalon repeatedly showed his eagerness to learn freaky human anatomy and postulated his great sorrow about the fragility of life. And, the skill of Rushd should be noticed to convert the theme into a foreign language in keeping the rhythm and sound of songs while choosing the appropriate words.

Now Lalon is exploring to understand the "self", "who I am" "what is my mystery to know". This is one of the prime traits of Baul poets. They always recognize that one important quest for humans should be to know thyself.  A human body in terms of knowledge is the greatest puzzle of the creator. As the sole proprietor of this body, Bauls were relentlessly tried to discover and unfold this mystery by continuously digging into the root of knowledge. This part is Self Knowledge or ??????????. Nine songs are composed here to express eagerness for exploration inside the mind. The unfolded mind was excavated to discover resources kept inside with mystery words and phrases,

"……….Gold lies piled up in my room,

But the transaction is made by another,

I am gravel-blind

And cannot see him."

This is really an amazing description of a secret mind which may remain unexposed even for the owner of that mind. After searching for the secrets from the whole world, sometimes our body secret may remain unknown for the entire life. The Baul king Lalon has postulated this truth with some spectacular phrases.   And look at the conversation from Bengali to English!  Simply unbelievable! If you compare the original with this conversation, we can understand how deeply the sensational views of Lalon Fakir were explored by Rushd to realize the implied meaning of the words.

Rushd moved forwarded to the deeper sea of Lalon's thought into the next category "Enquiry" - means ????????????. This is the second largest group composing total sixteen songs where Lalon had posed several questions from his inquisitive mind to look for a solution; although hardly it was resolved.  Baul mind has expressed his quest indecisively with huge confusion but eagerness to discover, for instance,

What to do,   where to go I can't decide.
I am constantly in a fix.

Someone says go to Mecca on a pilgrimage

And all your sins will be forgiven.

Another warns against worshipping man".

Eternal human psychology for invisible God and religious beliefs have been uttered by the mystic poet Lalon profoundly. Human beings are being oscillated constantly, and thus, Lalon. For his whole life, Lalon was striving to enquire about these questions and resolve. Perhaps, he got the console by resolving these invisible beliefs, although hardly was it possible for most of the human beings. 

That is why he was the memorable Baul poet traveled across the constraint of time. And this is the mastery of Rushd to canvass these untouchable words and sentiments into another language which is not only translation but also philanthropic expression.