M.Mizanur Rahman :
Kazi Nazrul Islam (1899-1976) was one of the great exponents for the freedom of human spirit having the outstanding expressive quality of love for humanity in the realm of his poetical works. He is the National Poet of Bangladesh. His eminence for universal love for humanity in literary works has been far-reaching beyond the periphery of our boundary as one of the greatest poets of the world. He spread his humanitarian thoughts far and wide. He was violently rebellious against the ills of society in the then colonial unjust governance and illogical so-called religious traditions and its hegemonistic parochialism. Consequentially his love for humanity is based on social, political and economic equality free from all sorts of want and slavery. He is rebellious against the unjust and the tyrant. But his soft heart in the core is full of sweet and sublime notes of music and songs. Like William Shakespeare’s (1564-1616) famous lines as follows where Nazrul could be singled out :
“Not marble, not the gilded monuments
Of princes, shall outlive his powerful rime;
But you shall shine more bright in these contents
Than un-swept stone besmeared with sluttish time…”
Nazrul’s genius beside Rabindranath Tagore (1861-1941) like a comet brought about a new era of revolution in Bengali literature swaying the most powerful British imperialistic colonial rule so vehemently that his predecessors could not but wonder. He fought the imperialists by his rebellious pen and won Independence for the distressed masses of people. His poem ‘The Rebel’ is unmatched and unparalleled along with other fiery poems of ‘Agni-Vina’ ‘Bisher banshi’ and songs ‘Bhangar Gaan’, etc. He was not only a great poet but also a great journalist of his age. He edited ‘Dhumketu’ (The Comet), through which he inspired the dormant people and awakened them. He could voice here the voice of freedom very highly in a mode of Declaration:
“We do not want autonomy. We want complete Independence. Not a single thing of India shall remain under the foreign domination. The responsibility of ruling India and safeguarding its freedom will be in the hands of the Indians alone.”
Subsequently he edited the ‘Langol’ (The Plough) which became the mouthpiece of the Indian proletariat. He believed in Islamic socio-economic equity and equality discarding capitalistic exploitation of the poor.
Each fiery and revolutionary poem of Kazi Nazrul Islam inspired and imbibed the revolutionaries like Jugantor created havoc for the imperialistic colonial rule in India. ‘British Raj’ reacted and proscribed works of Nazrul one after another. Even the poet was languished in jail for his rebellious writing but he was firm to advocate voice of truth fearlessly and undauntedly.
Nazrul proclaimed freedom from human slavery and chains professing equal rights of all mankind and synchronizing human race into a single entity as enunciated in Islam. He opined in his poem ‘Coolee’ (The Laborer)
“Let men of all ages and times
From every race and country
Unite and set together
And hear the song of unity.
Today let us all be equal and free’
If anyone of us is hurt
Let us all feel the pain in equal degree.
Let the disgrace of one be considered a shame
to the whole of mankind.” (Tr. Sajed Kamal)
Nazrul felt that human values must be appreciated equally without any distinction. All evil desires of the crooked elements among the human beings must be nipped into the bud. So he said,
“No dirty, greedy and voluptuous ones
should have any place on this sacred earth.
This garbage must have to be burnt into ashes
in the oven of the hell.”
Basically Nazrul never put himself on rest on any political ideology except the ideology of social and economic equality for mankind as enunciated in Islam. So he is frank and candid about the aim in life :
“I do not understand any ‘ism of any politics
What I know and believe is love of one Allah for all.
Those who preach distinctions between the humankind are but
the agents of devil Satan that must fall.
Now their days are numbered.” Tr. By M.Mizanur Rahman
As a matter of fact Nazrul could track the philosophy of the religion of Islam which always prefers social and economic equality between human beings irrespective of their ritual creeds to diplomacy of politics. Here Nazrul is absolutely non-communal personality who sang of inalienable victory of humanity in his poetical works ‘Samyabadi’ (equality)’.
Now a phrase ‘Poverty Alleviation’ is on the run. It can never be achieved unless economic equality is restored fully in human society which is the basic principle of Islam. It is obviously reasonable that man cannot live by bread alone but his thoughts must be construed to benefits of mankind also. Otherwise the devils of lust, greed, and avarice will eat out the vitals of humanity.
That is what happening throughout the world where the true poet puts the standard of protest to awaken the distressed people in the truest sense of the terms. Man is fighting for existence. But death caused by man against man is barbarous and the worst. Human qualities are supposed to be beneficial to human kind.
Nazrul is confident of unequivocal coherent identity of mankind irrespective of religious differences and cultural diversities due to age-old customs and traditions. The oneness of human identity is already acknowledged by Islam earlier. Hence Nazrul’s poem ‘Man’ is required to be adjudged to that extent without any distinction or discrimination.
“I sing of equality-
There’s nothing greater and nobler than the human.
Beyond all differences between countries and its people
Beyond all sorts of nationalities, beyond all sects of faiths
In all countries, in all times, let there be perfect human relation.”
*(Allah is, in each room, related to everyone without distinction.) (Equality of the human- Tr. M.M.Rahman)
According to Carl Sandburg (1878-1967)-
“The sea has fish for every man.
Every blade of grass has its share of dew.
The longest day must have its end.
Man’s life? A candle in the wind, hour-frost on stone.
Nothing more certain than death
and nothing more uncertain than the hour.”
Our life is sustainable to economic liberty but our moral aspects of life are absolutely desirable to us. So what Sandburg philosophised life before us with acute perceptions?
“Money is power: So said one.
Money is cushion : So said another.
Money is the root of all evil : So said still another.
Money means freedom : So runs an old saying.
And money is all of these- and more.
Money pays whatever you want – if you have the money.
Money buys food, clothes houses, land, guns, jewels,
men, women, time to be lazy
and listen to music.
Money buys everything except love,
personality, freedom, immortality,
silence and peace.”
Nazrul understood all these phenomena of money in life and he himself became truly a love-lorn bohemian poet dedicated to universal humanism in lyrical romance of poetry of life. Accordingly he presented us a few thousand romantic love-songs, be they liberal or devotional or rebellious. Let me entertain a few of them to my readers rendered into English by me :
What do you look for the endless sky?
That far-away God is with you at your home.
At times, she pats you at her lap as a Mother
While as a Father He keeps you abreast
and becomes the dearest friend
always giving himself up.
O blind mind, what makes you travel abroad as a pilgrim
and for which shrine?
Open your eyes and throw light around you.
You see Him smiling. It appears illusive.
He is an image of every shadow.
In different forms, in the guise of friend or foe, He comes quietly,
quietly to you.
In various names He calls you
And He calls you in various names.
2.
Your mind reflects in the mirror of the sky.
What an illusion for you O wayfarer Baul?
With the song of the lightning
the boat of my mind fares
along with the tide of the river.
What does lightning speak to the bewildered air
on the North-Western end of the sky?
The madness of the water heaves abreast you
and takes away your every trifle.
Don’t mind, keep everything away
and come with me on my way.
3.
After your name I become baul on the dusty way.
Lord Sham, in my one-string music your song is attuned.
Now I put out the lamp of my room for you are with me
and wherever I go my Brojodham is there
under the shady groves of the banyan tree.
You took my worries away, the begging-pot I bear.
Do you fill there your love I desire?
4.
Brother, I am a mad baul. My temple is my body.
My Allah does not stay away from me.
He remains in the core of my soul.
In weal and woe He is with me.
My love and adoration stand for Him.
I salute Him….
As a matter of fact, Nazrul is the poet of mankind. He believed in the solidarity of humanity irrespective of different faiths in vogue. He believed in the equality of human beings irrespective of color or creed. His ideals in poems and songs adhere to peaceful abodes with social and economic equality for each one living on earth.
*Allah is related to each human being without any distinction.
Kazi Nazrul Islam (1899-1976) was one of the great exponents for the freedom of human spirit having the outstanding expressive quality of love for humanity in the realm of his poetical works. He is the National Poet of Bangladesh. His eminence for universal love for humanity in literary works has been far-reaching beyond the periphery of our boundary as one of the greatest poets of the world. He spread his humanitarian thoughts far and wide. He was violently rebellious against the ills of society in the then colonial unjust governance and illogical so-called religious traditions and its hegemonistic parochialism. Consequentially his love for humanity is based on social, political and economic equality free from all sorts of want and slavery. He is rebellious against the unjust and the tyrant. But his soft heart in the core is full of sweet and sublime notes of music and songs. Like William Shakespeare’s (1564-1616) famous lines as follows where Nazrul could be singled out :
“Not marble, not the gilded monuments
Of princes, shall outlive his powerful rime;
But you shall shine more bright in these contents
Than un-swept stone besmeared with sluttish time…”
Nazrul’s genius beside Rabindranath Tagore (1861-1941) like a comet brought about a new era of revolution in Bengali literature swaying the most powerful British imperialistic colonial rule so vehemently that his predecessors could not but wonder. He fought the imperialists by his rebellious pen and won Independence for the distressed masses of people. His poem ‘The Rebel’ is unmatched and unparalleled along with other fiery poems of ‘Agni-Vina’ ‘Bisher banshi’ and songs ‘Bhangar Gaan’, etc. He was not only a great poet but also a great journalist of his age. He edited ‘Dhumketu’ (The Comet), through which he inspired the dormant people and awakened them. He could voice here the voice of freedom very highly in a mode of Declaration:
“We do not want autonomy. We want complete Independence. Not a single thing of India shall remain under the foreign domination. The responsibility of ruling India and safeguarding its freedom will be in the hands of the Indians alone.”
Subsequently he edited the ‘Langol’ (The Plough) which became the mouthpiece of the Indian proletariat. He believed in Islamic socio-economic equity and equality discarding capitalistic exploitation of the poor.
Each fiery and revolutionary poem of Kazi Nazrul Islam inspired and imbibed the revolutionaries like Jugantor created havoc for the imperialistic colonial rule in India. ‘British Raj’ reacted and proscribed works of Nazrul one after another. Even the poet was languished in jail for his rebellious writing but he was firm to advocate voice of truth fearlessly and undauntedly.
Nazrul proclaimed freedom from human slavery and chains professing equal rights of all mankind and synchronizing human race into a single entity as enunciated in Islam. He opined in his poem ‘Coolee’ (The Laborer)
“Let men of all ages and times
From every race and country
Unite and set together
And hear the song of unity.
Today let us all be equal and free’
If anyone of us is hurt
Let us all feel the pain in equal degree.
Let the disgrace of one be considered a shame
to the whole of mankind.” (Tr. Sajed Kamal)
Nazrul felt that human values must be appreciated equally without any distinction. All evil desires of the crooked elements among the human beings must be nipped into the bud. So he said,
“No dirty, greedy and voluptuous ones
should have any place on this sacred earth.
This garbage must have to be burnt into ashes
in the oven of the hell.”
Basically Nazrul never put himself on rest on any political ideology except the ideology of social and economic equality for mankind as enunciated in Islam. So he is frank and candid about the aim in life :
“I do not understand any ‘ism of any politics
What I know and believe is love of one Allah for all.
Those who preach distinctions between the humankind are but
the agents of devil Satan that must fall.
Now their days are numbered.” Tr. By M.Mizanur Rahman
As a matter of fact Nazrul could track the philosophy of the religion of Islam which always prefers social and economic equality between human beings irrespective of their ritual creeds to diplomacy of politics. Here Nazrul is absolutely non-communal personality who sang of inalienable victory of humanity in his poetical works ‘Samyabadi’ (equality)’.
Now a phrase ‘Poverty Alleviation’ is on the run. It can never be achieved unless economic equality is restored fully in human society which is the basic principle of Islam. It is obviously reasonable that man cannot live by bread alone but his thoughts must be construed to benefits of mankind also. Otherwise the devils of lust, greed, and avarice will eat out the vitals of humanity.
That is what happening throughout the world where the true poet puts the standard of protest to awaken the distressed people in the truest sense of the terms. Man is fighting for existence. But death caused by man against man is barbarous and the worst. Human qualities are supposed to be beneficial to human kind.
Nazrul is confident of unequivocal coherent identity of mankind irrespective of religious differences and cultural diversities due to age-old customs and traditions. The oneness of human identity is already acknowledged by Islam earlier. Hence Nazrul’s poem ‘Man’ is required to be adjudged to that extent without any distinction or discrimination.
“I sing of equality-
There’s nothing greater and nobler than the human.
Beyond all differences between countries and its people
Beyond all sorts of nationalities, beyond all sects of faiths
In all countries, in all times, let there be perfect human relation.”
*(Allah is, in each room, related to everyone without distinction.) (Equality of the human- Tr. M.M.Rahman)
According to Carl Sandburg (1878-1967)-
“The sea has fish for every man.
Every blade of grass has its share of dew.
The longest day must have its end.
Man’s life? A candle in the wind, hour-frost on stone.
Nothing more certain than death
and nothing more uncertain than the hour.”
Our life is sustainable to economic liberty but our moral aspects of life are absolutely desirable to us. So what Sandburg philosophised life before us with acute perceptions?
“Money is power: So said one.
Money is cushion : So said another.
Money is the root of all evil : So said still another.
Money means freedom : So runs an old saying.
And money is all of these- and more.
Money pays whatever you want – if you have the money.
Money buys food, clothes houses, land, guns, jewels,
men, women, time to be lazy
and listen to music.
Money buys everything except love,
personality, freedom, immortality,
silence and peace.”
Nazrul understood all these phenomena of money in life and he himself became truly a love-lorn bohemian poet dedicated to universal humanism in lyrical romance of poetry of life. Accordingly he presented us a few thousand romantic love-songs, be they liberal or devotional or rebellious. Let me entertain a few of them to my readers rendered into English by me :
What do you look for the endless sky?
That far-away God is with you at your home.
At times, she pats you at her lap as a Mother
While as a Father He keeps you abreast
and becomes the dearest friend
always giving himself up.
O blind mind, what makes you travel abroad as a pilgrim
and for which shrine?
Open your eyes and throw light around you.
You see Him smiling. It appears illusive.
He is an image of every shadow.
In different forms, in the guise of friend or foe, He comes quietly,
quietly to you.
In various names He calls you
And He calls you in various names.
2.
Your mind reflects in the mirror of the sky.
What an illusion for you O wayfarer Baul?
With the song of the lightning
the boat of my mind fares
along with the tide of the river.
What does lightning speak to the bewildered air
on the North-Western end of the sky?
The madness of the water heaves abreast you
and takes away your every trifle.
Don’t mind, keep everything away
and come with me on my way.
3.
After your name I become baul on the dusty way.
Lord Sham, in my one-string music your song is attuned.
Now I put out the lamp of my room for you are with me
and wherever I go my Brojodham is there
under the shady groves of the banyan tree.
You took my worries away, the begging-pot I bear.
Do you fill there your love I desire?
4.
Brother, I am a mad baul. My temple is my body.
My Allah does not stay away from me.
He remains in the core of my soul.
In weal and woe He is with me.
My love and adoration stand for Him.
I salute Him….
As a matter of fact, Nazrul is the poet of mankind. He believed in the solidarity of humanity irrespective of different faiths in vogue. He believed in the equality of human beings irrespective of color or creed. His ideals in poems and songs adhere to peaceful abodes with social and economic equality for each one living on earth.
*Allah is related to each human being without any distinction.
(M. Mizanur Rahman is a poet, essayist, translator, and columnist.)
