বাংলা 
English 
In Kabbalah Jehovah has ten avatari. The first avatar is another eternal luminous form emerged from Jehovah. One after another, in the same way, the succeeding nine avatars are fulfilled from the first. Each avatar again divides into three branches. At last from these ten avatars is formed the primal man Adam Kadmon, who dwells in heaven, and we are his representatives. From the avatar-born Adam Kadmon again arise the four worlds, of which the earthly world is one. Such is the esoteric tale of creation of the mystic Kabbalah sages.
Like Jehovah, in Lalon's philosophy too we find an avatari Allah in the form of Nur-Tajalla. This Nur-Tajalla is the Creator. In the glory of an indescribable, inexhaustible, incomparable nur, Allah's power is revealed. It is as if a descent from the unmanifest subtle level to the joyous gross. Then, in the longing for the second, nur trickles down from Nur-Tajalla and gives birth to the nur of the prophet, the prophet-being, the essence of the world. From the prophet's body itself are born air, fire, water and earth - this marvellous universe mixed of the simple and the subtle. In various verses of Lalon fakir we find support for this idea again and again.
It should indeed be known, judging the distinction of the two nurs.
The Prophet and the formless God's nur - of what kind is it?
Say, the nur touches because the prophet had form.
In what manner does the nur of the formless God touch?
I hear the world is born of the prophet's body.
That form - what became of it? Determine it.
Sky, earth, water and wind
are created in which prophet's nur
tell me, where is that prophet's seat
purusha or prakriti - what form was there then?
In Lalon's philosophy the creeper of creation, from man, at last goes and merges in Allah. Or the infinite stream flows on within the One itself. Both are true, for that 'One' is detached from nothing. From this thought, then, we see the expression of the names Ahad and Ahmad, born of Sufi spirituality. Before creation there was nothing but the Ahmadi nur. What the Kabbalists call Jehovah is in Lalon Nur-Tajalla, in another sense the Ahmadi nur. In the longing for creation, Ahad separated from the Ahmadi nur, and the prophet-being or primal nature was formed. Then, hiding the remaining letter 'mim', as 'alif' at the root of creation awoke 'Aleke Sai'. Yet even afterwards, to taste the human lila, the Creator joined the 'mim' to Ahad and made known His name 'Ahmad'. That is why we see Sai Niranjan revealed in the Rasul Muhammad, to become mankind's helmsman and to teach that zahir and batin, these two ways, are the root-sadhana of worship - which no one ever did before. Forgetting all else, Lalon therefore asks us to accept the truth of the Rasul's this din alone.
In Ahad became Ahmad
in man the Sai took birth.
Lalon fell into the great whirl
the Sai's lila finds no end.
Coming as Ahmad in Ahad
He made known the name of the Prophet.
He who wove the creation
where did He keep that body?
.....Why in the name Ahad, O brother
did the Sai play the human lila?
Lalon says, then why do I go
into the band of unseen dreamers.
To go deep into creation one should indeed know the seed-tree theory. Before creation, Nur-Tajalla or the Ahmadi nur, immersed in that primal power, is nothing but a supreme seed-power, born of the hidden sound. In expression, in form, this seed-power itself is the tree, and that tree itself is the prophet - neither different from the seed nor identical with it. From this tree-being prophet-body itself arises the world, and through the union of seed and tree the universe keeps advancing unceasingly. In Lalon's view, to know the seed one must first know the tree - its root, trunk, leaves and flower must be known. Likewise, knowing the prophet in the form of prakriti, it becomes possible to know Sai in the form of purusha.
O mind, do you think it is this that will gain you Allah
without knowing the Prophet?
To whom do you say, Prophet, Prophet
while showing no direction?
The seed is Malek-Sai, the tree the Prophet
rummaging the heart you will come to know.
What shall I say of that tree's excellence -
on one branch din
and on another dun.
Hard to fathom is the Creator's intent
the Prophet is the tree, Saiji its fruit.
If you would pluck that fruit, climb that tree
Lalon says, in a piteous mood.
Of the ninety-nine names of Allah, the abode of all virtues, two are 'Al-Zahir' (manifest) and 'Al-Batin' (unmanifest). Though Lalon never denies the invisible formless Allah, all his contemplation, all his search, is only to attain that manifest Allah. To him the sadhana of the invisible is like catching a snake in a dark room. That path is not the fakir's; within that visible present alone he searches for Niranjan.
