I’M HARUN BAUL SPEAKING (16)
উজান ভেতেল পথ দুটি
দেল
নয়ন
করো
খাঁটি
দাও
যদি
মন
গোরা
ভাটি
কুল
পাবা
না।
-
লালন
Ujan
vetel
path
duti
Del
noyon
koro
khati
Dao
jodi
mon
gora
vati
Kul
pabana
– Lalon
(There
are
two
pathways
– conventional
and
divergent.
Integrate
your
heart
and
minds
(i.e.
inner
and
outer
faculties).
If
you
are
unthoughtful,
you
won’t
reach
your
target).
This
revelation
makes
Bauls
follow
unconventional
pathways
(Ultapath)
in
an
attempt
to
acquire
wisdom
of
Ultapath.
They
adhere
to
a
Sufi
belief
that
suggests:
‘truth
lies
in
the
opposite’.
My
guru
Aziz
Shah
Fakir
(94)
of
Charaikole,
Kushtia
reveals
that
alternative
pathways
towards
resolving
problems
are
innovated
in
line
with
the
increase
of
problems.
This
suggests
that
the
scale
and
intensity
of
problems
synergistically
generate
alternative
pathways.
Increasing
problems
in
Bangladesh
social,
economic,
political,
environmental,
and
religious
sustainability
are
currently
demanding
for
an
alternative
pathway.
This
is
to
address
the
widening
lawlessness
and
political
turmoil
all
over
the
country.
Observing
the
current
political
scenario,
the
guru
once
suggested
that
there
is
a
need
for
an
alternative
political
philosophy
(see
‘I’M
HARUN
BAUL
SPEAKING
(Part
15)
published
on
04/07/2005
and
05/07/2005
www.bangladesh-web.com
The
Guru
maintains
that
today
or
tomorrow
the
Tarika-panti
Muslims
(followers
of
Sufism)
would
come
forward
to
protect,
restore
and
conserve
the
depleting
vibrancy
of
our
age
long
secular,
progressive,
peace
loving
and
spiritualistic
vis-à-vis
inclusivistic
Islamic
culture
in
Bangladesh.
They
will
remove
the
on-going
trend
of
rejecting
Sufism
by
the
followers
of
Wahabism.
Bauls
reveal
that
the
Tarika-panthi
politics
will
manifest
their
religio-spiritualistic
values
such
as
moderate
consumption
habits
and
simple
lifestyle.
These
values
are
central
to
Islamic
way
of
life
and
inherently
a
pathway
to
achieving
sustainability.
Manifestation
of
these
values
underpinned
by
honesty
and
modesty
would
enable
Bangladesh
to
rapidly
progress
toward
a
transition
to
political,
religio-cultural
and
environmental
sustainability.
My
guru
suggests
that
secular
Baul
songs
are
required
to
be
practiced
in
our
day
to
day
culture
in
order
to
enlighten
our
spirituality:
আশার
সিন্ধু
তীরে
বসে
আছি
সদাই,
সাধু
জোগালো
চরণের
ধূলো,
লাগবে
কবে
এই
পাপীর
গায়ে।
Ashar
sindhu
tire
bose
asi
sodai.
Sadhu
jugolo
choronero
dhulo,
Lagbe
kobe
ei
papir
gaye.
(I
am
sitting
on
the
shore
of
the
ocean
of
hope.
When
will
the
dusts
of
saint’s
feet
touch
this
sinner’s
body?)
Again,
আমার
ঘরের
চাবি
পরের
হাতে
কেমনে
খুলিয়া
সে
ধন
দেখিবো
সাক্ষাতে।
Amar
ghorer
chabi
porar
hathe
Kemone
khulia
se
dhon
Dekhibo
shakhsete.
(The
key
to
my
inner
being
is
in
the
hand
of
another
being.
How
will
I
open
it
to
view
its
treasure?)
It
is
clear
from
the
above
spiritual
craving
that
current
educational
system
has
so
far
failed
to
convey
the
message
about
spiritual
values
that
facilitate
sustainability
management.
It
is
yet
to
be
understood
that
if
sustainable
development
is
clearly
a
means
of
achieving
a
sustainable
way
of
living,
then
values
education
for
sustainability
is
the
only
pathway
toward
its
achievement.
Bauls
speak
less
and
ponder
deeply.
Bauls
are
simple
in
nature,
modest
in
consumption,
rich
in
values,
inherently
spiritualistic,
and
extensive
in
sustainability
manifestation.
Bauls’
role
of
engaging
community
for
providing
education
for
sustainability
conservation
is
rendered
through
their
spontaneous
singing
at
growth
centres
and
at
the
crowded
Mazars
of
the
Sufi
mystics.
Bauls
are
intrinsically
people
centric.
Despite
all
these,
Bauls
are
treated
as
the
members
of
an
esoteric
community.
Why?
Bauls
are
cautious
in
their
exposition.
They
do
not
spread
pearls
in
the
bush,
i.e.
they
do
not
transfer
wisdom
and
truth
for
sustainability
management
to
those
who
are
not
seeker
of
sustainable
Bangladesh.
Lalon
sings:
খুলবে
কেনো
সে
ধন
তার
গ্রাহক
বিনে।
মুক্তা
মণি
রেখেছে
ধনী,
বাঁধাই
করে
যে
দোকানে।
Khulbe
keno
se
dhon
tar
grahak
bine.
Mukta
moni
rekhese
dhoni,
bandhai
kore
je
dokane.
(Why
will
he
transmit
the
acquired
pearls
(wisdom)
without
the
presence
of
true
seekers).
Whenever
my
guru
Aziz
Shah
Fakir
is
asked
by
an
initiate
about
the
current
terroristic/violent
situation
in
Bangladesh,
he
replies
that
this
situation
is
embedded
in
the
system
of
nature.
Nature
manifests
its
attributes
as
and
when
required.
Man
has
no
clue
to
it.
Lalon
sings:
সাঁই
আমার
কখন
খেলে
কোন
খেলা
জিহবার
কি
সাধ্য
আছে
গুনে
পড়ে
তাই
বলা।
Sain
amar
kokhon
khele
kon
khela
Jiver
ki
sadhya
ase
gune
pore
tai
bola.
(What
games
does
my
Sain
(Lord
-
Purusha)
play
when,
Jiva
(creature)
has
no
clue
to
(fore)tell
it
applying
knowledge?).
Nature
has
as
many
as
99
prominent
attributes
such
as
the
giver
of
peace,
the
giver
of
disgrace,
the
most
merciful,
the
controller
of
things,
the
protector,
the
giver
of
death,
the
one
who
causes
retardation,
the
taker
of
retribution,
one
who
brings
distress,
the
hinderer
etc.
Nature
executes
its
attributes
through
its
tools
such
as
good
or
bad
climatic
conditions,
and
demographic
boom
or
bust.
Bauls
understand
that
Sain
does
not
play
games
by
Himself.
Natural
phenomena
are
its
play-partners.
Islam
has
qualified
God
(the
Almighty
Allah)
with
these
attributes.
These
attributes
have
all
that
are
required
for
sustainability
protection,
management,
conservation,
restoration
and
administration.
My
guru
reveals
that
all
the
current
episodes,
though
apparently
subversive
to
the
state,
inherently
correspond
to
the
99
attributes
of
Allah/nature.
The
growing
incidents
are
not
unnatural,
and
hence,
not
displaceable
through
man
made
laws
and
regulations.
My
guru
reveals
that
corruption
and
cheating
are
not
amongst
the
99
attributes
of
God/nature.
Many
politician’s
own
the
attribute
of
corruption
and
cheating.
In
our
political
culture,
politicians
in
general
are
encouraged
to
follow
their
leaders.
Many
bureaucrats
and
technocrats
are
also
found
to
follow
politicians
in
order
to
make
their
life-style
largely
different
from
others.
The
present
Bangladesh
is
passing
through
these
unsustainable
attributes.
My
guru
warns
that
as
the
said
attributes
are
not
in
congruent
with
those
of
nature,
the
possessors
of
those
attributes
are
subject
to
encounter
retaliation
sooner
or
later.
The
guru
urges
them
to
learn
that
nature
does
not
allow
unnatural
practices
to
exist
for
long.
My
guru
reveals
that
politicians
in
power
should
have
no
reason
to
believe
that
armed
forces
can
protect
them
from
the
hands
of
nature’s
army.
The
irresistible
natural
means
of
retaliation
will
be
on
the
increase
until
corruption
and
sexual
violence
are
removed
from
society
along
with
the
quick
degeneration
of
political
godfathers
and
godmothers.
How
to
address
this
situation?
The
guru
says
that
there
are
ways
to
kill
the
snake
without
breaking
the
stick.
The
politicians
are
required
to
be
a
little
wise
realising
that
excess
wealth
does
not
enhance
satisfaction.
Once
basic
biological
needs
for
food,
shelter,
clothing
and
healthcare
are
met
and
a
standard
of
living
providing
some
leisure
time
for
spiritual
exercise
is
adopted,
further
consumption
does
not
provide
much
increased
satisfaction.
On
the
other
hand,
Islamic
Sufi/Baul
culture
promotes
that
over-consumption
and
acquisition
of
non-essential
goods
are
recognised
as
sinful
acts.
Above
all,
moderate
poverty
is
to
be
recognised
as
a
sustainability
tool
for
Bangladesh.
Who
believe
in
this
simple
theory
of
sustainability
management?
Harun
Baul
sings:
সহজ
পথের
পথিক
যারা
উল্টা
মতে
চলে
তারা
আজিজ
ফকিরের
এই
ধারা
বুঝলো
না
হারুন
গোবেচারা।
Sahaja
pather
pathik
jara
Ulta
mote
chole
tara
Aziz
Fakirer
ehi
dhara
bujhlona
Harun
gobechara.
(Those
who
are
the
seekers
of
simple
path,
they
seem
to
possess
unconventional
ideology.
Aziz
Fakir
is
pro-unconventionalism,
But,
foolish
Harun
fails
to
understand
this
simple
way).
Lalon
Fakir
reveals
the
same
message
in
another
way:
আমার
দেখে
শুনে
জ্ঞান
হলো
না
কি
করিতে
কি
করিলাম,
দুদ্ধেতে
মিশালাম
চনা।
Amar
dekhe
shune
jnan
holo
na
Ki
karite
ki
karilam,
Dughdhete
mishalam
chona.
(I
fail
to
learn
from
observation.
I
do
what
is
not
to
be
done;
I
mix
urine
of
the
cow
with
cow
milk).
My
guru
Aziz
Shah
Fakir
recognises
that
to
err
is
human.
But,
he
does
not
accept
that
a
professional
milkman
can
mix
cow
urine
with
cow
milk,
even
mistakenly.
The
guru
claims
that
this
type
of
unacceptable
mistakes
is
taking
place
in
our
religious
life.
In
his
judgment,
our
religious
life
is
the
driving
force
of
our
social,
economical,
political
and
environmental
aspects
of
life.
Unfortunately,
all
these
aspects
of
our
life
have
resulted
in
such
a
mess
that
they
have
corrupted
everything
-
sociality,
religiosity,
economy,
politics
and
the
environment.
The
guru
reveals
that
Islam
in
Bangladesh
has
blended
on
a
spiritual
platform
of
inclusivism
by
Khaja
Baba,
Baba
Shah
Jalal,
Baba
Vandari
and
guru
Lalon
Sainjee.
Apart
from
its
religious
intensity,
outer
Islam
has
become
a
popular
culture
for
all
– Hindu,
Muslim,
Buddhist,
Christian,
and
the
Tribals.
To
Muslims,
Islam
is
a
religion
as
well
as
a
way
of
life.
To
others,
it
is
a
culture
for
sustainability.
Many
pundits
recognise
Islam
in
Bangladesh
as
‘popular
Islam'.
This
Islam
is
currently
needed
in
order
to
remove
‘unpopularity
of
Islam
globally.
The
guru
reveals
that
though
social,
economic
and
environmental
management,
and
politics
are
all
inter-connected
and
intra-dependent,
they
are
all
central
to
religiosity.
The
synergies
between
them
are
depicted
through
cultural
manifestation.
Hence,
our
version
of
Islam
– popular
Islam
-
has
a
political
culture,
economic
culture,
societal
culture,
environmental
culture,
and
above
all
– a
popular
culture
that
heighten
people’s
spirituality.
The
guru
claims
that
our
religious
cultures
have
been
safe-guarded
by
Pir
Mashaikh
and
Baul
gurus
since
its
germination
in
Bangladesh.
Nowadays,
it
is
increasingly
being
corrupted
by
a
political
party
whose
history
goes
back
to
Najd.
There
is
a
well
known
Hadith
that
reveals
the
Prophet’s
utter
disliking
about
this
place
– Najd.
The
contemporary
religiosity,
lifestyle,
sociality
and
politics
of
Najd
prove
nothing
but
the
accuracy
of
the
prophecy
of
the
Prophet
Mohammad
(pub).
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