Lalon Fakir’s philosophy is relevant to all ages and times. Lalon was a mystic, social reformer, songwriter, and a Baul singer in Bengal in the late 18th to early 19th century. Baul singers are wandering minstrels who originated in the land of Bengal, which during the era of the British empire, consisted of both, now sovereign nations, Bangladesh, and West Bengal (part of India). The Baul tradition integrates elements from Hinduism, Sufism, and tantric Buddhism. The United Nations Educational, Scientific and Cultural Organization (UNESCO) originally approved Baul songs as “ Representative List of the Intangible Cultural Heritage of Humanity” in 2005. Harding (2010) wrote that Baul songs are “mystical, poetic and multilayered…(such that) underneath the obvious meanings of words, lie deep meanings that cannot be understood by a person who does not practice sadhana” or spiritual practice. Harding (2010) discussed that there is diversity among Baul clans, ashrams or akhras and one cannot place them in strict categories. Harding (2010) noted that despite the diverse types of Bauls, like Vaishnava Hindu Bauls, Muslim Fakirs, grihasta (householder) Bauls or sannyasin Bauls, “all Bauls believe that love for man is the path leading to love for the Divine”. The Baul tradition demonstrates inclusivity and acceptance of different people, regardless of people’s religion, caste, and creed. Thus, humanism is a core element of the Baul tradition and Lalon Fakir’s songs. Additionally, due to my exposure to humanistic psychology in my training as a clinical psychologist, I am particularly drawn to Lalon and the Baul singers due to their philosophy of humanism, which I have discussed in detail below. As a graduate student in clinical psychology, I was fascinated by the humanistic psychologist, Carl Rogers, and his client centered therapy paradigm. By studying Roger’s work, I learned the importance of understanding and honoring the unique phenomenological experience of a person. Phenomenology refers to the unique subjective experience of the human being, where everyone’s unique history, narrative, meaning systems, values and sense of purpose contributes to how they perceive and interact with the world.
As I was reading about Lalon Fakir and the Baul tradition, I connected with Dr. Milly Sil, who is now a good friend of mine. This post includes my interview with Dr. Sil. She speaks and reads Bengali fluently and is passionate about Lalon Fakir’s philosophy and ideology of the Baul Tradition. She completed her master’s in economics at Kalyani University in West Bengal, India. At Mumbai, she completed her master’s in philosophy and doctorate in Social Sciences at the Tata Institute of Social Sciences. After coming to the United States, she has taught as a part time lecturer at Rutgers University and conducted research at Princeton as an independent researcher. She is a deep thinker, scholar, and published various articles in journals. She is an incredibly wise, kind, witty and knowledgeable person and I am profoundly pleased to be her friend. Thank you Dr. Sil for your tremendous generosity in doing the interview. Additionally, the need for cultivating humanism, as valued by Lalon Fakir and the Baul tradition, is very critical in our era of geopolitical conflict and a polarized election process. As we face tremendous conflicts between deeply divisive forces in our modern world, I hope that humanism rises and helps us recognize the beautiful, precious and tender human beings negatively impacted and scarred by the results of deep- seated conflicts and wars. The humanistic movement advocates and points to the critical need for beneficence in actions towards human beings.
INTERVIEW WITH DR. MILLY SIL
Contact email for Dr. Milly Sil: palmilly@gmail.com
I have condensed the interview for length purposes.
Dr. Anindita Ganguly (AG): Namaste Dr. Sil! What an honor to have you for this interview on Lalon Fakir. I am in so much admiration for Lalon as I read about him. I enjoyed my conversations with you so much about Lalon, especially as you described your passion for learning about Lalon. I have learned so much from you, not just about Lalon and the Baul tradition, but, also about Bengali culture, as roots of my Indian American heritage start in West Bengal also.
Before we begin the interview, please tell me about yourself.
Dr. Milly Sil (MS): I was born in Kuwait in a Bengali family. My grandfather was a doctor. In 1988 before the Gulf War, my mother, sister, and I moved from Kuwait to Calcutta, and I started learning about Bengali culture and my native land. I listened to songs by Rabindranath Tagore, Nobel Laureate, and I was fascinated by Tagore’s songs, short stories, and other literature. The celebration of Durga puja and the memories I made with my friends and family during those years in Kolkata, left an indelible mark on my soul. After I completed graduation, I got married and moved with my husband to Mumbai, the economic capital of India and home to Bollywood, a very cosmopolitan and multicultural city. I celebrated different festivals: Janmashtami (Lord Krishna’s birth), Ganesha Chaturthi (celebration of Lord Ganesh), Navaratri and Durga Puja. I love Mumbai because it’s a melting pot of various cultures and I got to learn a lot about other communities within India and abroad
I completed my Master’s in Philosophy and PhD in Social Sciences at the Tata Institute of Social Sciences in Mumbai. Then, I moved to the US in 2011 with my husband. In the US, I taught as a part time lecturer at Rutgers University and did some research at Princeton university. Right now, I work with NYC government as an Economist.
Throughout my life, I have pondered questions like: 1) what are we, as human beings?, 2) if there is a benevolent God, why is there so much suffering in the world?, 3)why are people fighting over religion, like Hindu versus Muslim, 4)why do religious institutions distrust science, and 5) are religious institutions too involved in power? Then, one day during a lazy afternoon, I watched the movie “Moner Manush”, which was based on the life of Lalon Fakir and it made such a powerful impact on my perception of religion, life, humanism and God. I began listening to Baul songs and tried to find meaning in the life and philosophy of the Bauls, especially Lalon Fakir. I learned how Baul songs are passed through generations via the oral tradition. Lalon’s songs are full of powerful metaphors which challenged the existing psychosocial order, like religious division and hatred, caste division and promoted progressive ideals, like humanism. I was amazed how Lalon, an unlettered man, had such profound ideas. To a large extent, Lalon’s philosophy and messages in his songs resonated with my own existential questions and belief systems. Thus, I took a deep interest in Lalon because I discovered that I finally came across a personality with whom I felt a deep philosophical connection and an uncanny like-mindedness. Lalon’s philosophy embodied what I genuinely believed.
AG: What are some examples of his songs?
MS: Lalon’s famous song, “Jaat Gelo,” is about losing caste status. This song is said to be linked to his own story. Lalon was born in a Hindu family and then he went on a pilgrimage at age 16 and contracted small- pox. Presumed dead, Lalon’s Hindu family left him on the banks of the river to die. However, a Muslim woman found Lalon and nursed him back to health. When Lalon healed and attempted to return to his Hindu family and community, his family and community rejected and ostracized him. This experience caused him to renounce his previous beliefs.
AG: In the movie, “Moner Manush”, his own Hindu mother and wife rejected him because he lived with Muslims. As a mother myself, it is unbelievable and beyond shocking. Any experiences of rejection and abandonment by one’s family is very traumatic and painful.
MS: Yes, it is shocking, especially as I am also a mother. Also, a very interesting part in the movie was when Lalon was asked by Jyotirindranath Tagore (Rabindranath Tagore’s brother) if he believed in reincarnation, he answered that he does not know about reincarnation but for himself, he had two separate lives within this very own life. With this, he referred to the time when he almost lost his life due to smallpox and how his life changed after smallpox.
AG: These very painful personal experiences in his youth shaped Lalon Fakir. What different philosophical traditions influenced Lalon’s songs and thinking?
MS: There are many legends about Lalon Shah with numerous variations. One of them tells the tale of how after his mother and wife denounced him, he was left devastated. Shiraj Shai, a folk singer in the village, became Lalon’s mentor. Shiraj Shai helped Lalon heal from the wounds of rejection and abandonment by his mother and wife. He also deeply influenced Lalon spiritually and philosophically.
After Lalon was rejected by his family and community, he lived in a forest, where he and his followers enjoyed singing songs in the “akhara” (stage) which is now known as Chheuriya village in Bangladesh’s Kushtia district. He developed a large following of people who lived with him in the forest. They were mostly outcastes, who, like him were denounced by different religious societies.
Lalon’s songs highlighted hypocrisy in society. He stood up against higher caste Hindu Brahmins oppressing lower caste Hindus and people of other religious denominations. He rejected caste, creed, religious division, and hierarchy. He promoted gender equality and fought against gender discrimination, such as, practice of polygamy and sati. Sati is a historical Hindu practice where a wife is to sacrifice herself on her dead husband’s funeral pyre. Lalon believed in women’s rights to follow their social and spiritual freedom.
AG: Lalon was a man much ahead of his time. He lived from 1774-1890.
MS: Yes. Absolutely.
As per legends, Lalon lived for 116 years, although much is debated. And during his lifetime, he is said to have composed over 10, 000 songs but only 700-800 are said to have survived as they were orally transmitted among his followers. As, his songs call out against religious distinction and oppression prevalent throughout society during colonial times, he comes across as an extremely powerful and forward thinker.
AG: Why is Lalon relevant today?
MS: Lalon is known for his thoughts and philosophy involving humanism. His concept, “moner manush”, is a process of fostering a space of inclusivity, spiritual connectedness, which is free of caste, creed and religion. He had this utopian idea which he believed in and promoted, but, still it has not happened. “Moner Manush” is a psychosocial space where human beings live in harmony. He yearned for that.
This also ties in the concept of syncretism, which means creating spaces of tolerance and inclusivity. This was particularly revolutionary in the time of Lalon because there existed much social division and oppression further ignited by the British Raj.
Humanism is the idea that people live in harmony, loving and respecting each other’s humanity. Humanism counters current movements of fundamentalists, and terrorists. There is always potential for bias, discrimination, and division in human society.
AG: Humanism is more relevant in our current world given the conflicts that we face. As human beings, there is always room for conflict due to division and discrimination based on our differences, biases (unconscious and conscious), prejudices and stereotypes. The philosophy of humanism challenges us to strip away our biases and examine “the human being” in all of us. We need to do that more than ever given our current geopolitical conflicts and climate crisis. Humanism challenges us to understand, and respect differences in others so collaborative work can occur for the highest good of humanity.
For me, humanism also points to the Buddhist and Taoist saying, that as human beings, we have 10,000 sorrows and 10,000 joys, indicating the complexity of the human condition . This can ground us to treat each other with respect as each one of us has our own journeys in joys and sorrows.
AG: You discussed Lalon belonging to the Baul tradition. What is the Baul tradition? Who are the Baul singers?
MS: They are wandering minstrels, who sing folk songs throughout West Bengal (where they are known as Bauls) and Bangladesh (where they are known as Fakirs). They do not reside in one place but live their lives singing throughout villages and cities. Baul singers use the instruments “ektara” and “duggi”,a drum tied to the Baul’s waist.
The core of Baul philosophy is “Dehatattwa”, which is the belief that the supreme lies within the human body. The belief is that people go on pilgrimages, and visit mosques and temples, but the supreme lies in the human heart and humanity. Thus, Baul songs are against caste and religious division.
AG: That is an immensely powerful practice. It is easy to see Divinity in people we love but more challenging and mind-bending to see the Divinity in people who are different from us in terms of religious beliefs, customs and traditions. That is true soul expansion and requires spiritual growth.
How is Lalon Fakir and Baul songs related to the Bengali Renaissance?
MS: The Bengal Renaissance is a period in Bengal during British rule from 1700 to early 1900s. Bengal now is composed of the sovereign nations of Bangladesh and West Bengal (part of India). The Bengal Renaissance was a period of social, cultural, political, spiritual, and artistic movement which led to anti colonial and nationalist movements. The movement of Bengal Renaissance challenged the caste system, idolatry, and sati. This period included a radical transformation of Indian society towards liberty, progressive values, and modernity. It was partly led by Bengali Hindu elites, who were well educated and had socio-economic advantages. For example, Raja Rammohan Roy, a social reformer, abolished the Sati movement and reformed Hinduism. Another prominent person was Ishwar Chandra Vidyasagar, an Indian educator and social reformer, who legalized the right for widows to remarry. He also modernized Bengali prose.
Other prominent figures included Michael Madhusudon Dutta, who is known for his contributions to Bengali literature during the Renaissance. Himanshu Rai and his wife Devika Rani were significant figures in film and cinema during the Bengali Renaissance.
Rabindranath Tagore, who won the Nobel Prize, is another key figure in the Bengali Renaissance. He was a philosopher, social reformer, and prolific author of poems, novels, short stories, and songs. Tagore never met Lalon, but Tagore had ancestral property close to where Lalon lived. Thus, Tagore was heavily influenced by Lalon and Baul traditions.
One of Tagore’s major literary contributions was his nuanced and complex psychological depictions of female characters in his work. Tagore portrayed the desires, hopes, yearnings, cares, and fears of his female characters in a manner which was revolutionary. The readers get a peek into the mind and soul of his complex female characters. He humanized his female characters with multiple facets rather than stereotypical characters of a patriarchal society. Some of Tagore’s famous women characters were Charulata in the movie, “Charulata”, Bimala in “Ghare Baire”, and Binodini in “Chokher Bali”. Satyajit Ray was a prolific director, documentary filmmaker, essayist, screenwriter, who directed Tagore’s films, such as, “Charulata”, “Ghare Baire”, and other cinemas, like, “Pather Panchali” series. He received prestigious awards in India and internationally, including an Honorary Academy Award (Oscar) in 1992.
Sri Ramakrishna and Swami Vivekananda were also prominent religious personalities in the Vedanta philosophy movement during the Renaissance.
I will add that in addition to Bengali Hindus, there were also Bengali Muslims associated with the Bengal Renaissance movement, such as, Kazi Nazrul Islam, Ubaidullah Al Ubaidi Suhrawardy, and Rokeya Sakhawat Hussain.
Kazi Nazrul Islam, known as the national poet of Bangladesh, was a writer, journalist, and musician. He wrote about social justice, activism, anti-imperialism, religious devotion, and rebellion against oppression. Rokeya Sakhawat Hussan was a feminist thinker, educator and writer who focused on equality and liberation for women. She advocated that education for women is a requirement for their liberation. She worked hard to open the first school for Muslim girls in Calcutta. Ubaidullah Al Ubaidi Suhrawardy is a Bengali Islamic scholar, writer, and educator. He studied Arabic, Persian, English and Islamic studies. He is known as the father of modern Islamic education in Bengal.
AG: Before we end, I want to mention a fascinating article that I recently read, where the author, Harding (2010) discussed that the Holy Mother Sri Sarada Devi told Swami Arupananda that Sri Ramakrishna, a great Bengali saint, said he would like to be reborn as a Baul. Harding (2010) described some of the similarities between the philosophies of the Baul tradition and Sri Ramakrishna’s ideology. I found a striking similarity in Harding’s (2010) article in that both the Baul tradition and Sri Ramakrishna’s philosophy emphasized the spiritual practice of detachment or the idea of “living in the world but not being of the world”.
MS: Yes, that is remarkably interesting.
AG: Thank you for an immensely powerful interview. I learned so much from you about Lalon, the Baul tradition and a relatively untold history of Bengal. I am grateful for your friendship.
CONCLUSION
I hope that readers enjoy reading about Lalon Fakir, the Baul Tradition and humanism. Akand (2024) noted that Lalon Fakir, like many others before and after him, promoted “manabdharma”, the religion of humanity. My hope is that humanism rises and challenges us to sit with people from different backgrounds, especially spiritual/religious perspectives, and have constructive and courageous dialogues to resolve conflicts peacefully.
REFERENCES
Akand, M. M. R. (July 1, 2024). Relevance of Lalon and his Preaching Today. New Age. https://www.newagebd.net/post/opinion/238918/relevance-of-lalon-and-his-preaching-today
Citrus Studios (October 13, 2023). 10,000 Joys and 10,000 Sorrows: Thoughts for Tumultuous Times. https://citrusstudios.com/10000-joys-and-10000-sorrows-thoughts-for-tumultuous-times/
Harding, E. U. ( August 4, 2010). At the Feet of the Mother. Elizabeth Usha Harding’s Blog. https: Ushaharding.blogspot.com
Rakshit, S. (2023). The Era of Bengali Rennaissance – A Legacy of the Hallowed Sons of Bengal. International Journal for Multidisciplinary Research, 5(3), 1-11.
Sil, M. (2016). Humanism as a Way of Life: Lalon Fakir and the Baul Tradition of Bengal. Applied Sentience, https://applied sentience.com/2016/02/10/humanism-as-a-way-of life-lalon-fakir-the-baul-tradition-of-bengal
UNESCO Intangible Cultural Heritage (2008) Baul Songs. https://ich.unesco.org/en/RL/baul-songs-00107