(Dedicated
to
Baba
Sayed
Nazibul
Bashar
Maizbhandari)
Lalon
sings:
মিছে
মায়ায়
মদ
খেয়ো
না
প্রাপ্ত
পথ
ভূলে
যেয়ো
না
এবার
গেলে
আর
হবে
না
পরবি
কয়
যুগের
পিছে।
Misse
mayai
mod
kheo
na
prapto
path
bhule
jeo
na
Ebar
gele
ar
hobe
na
Porbi
koy
juger
pisse.
(Do
not
drink
wine
(prohibited
things)
under
false
temptations
forgetting
the
sustainable
pathway
that
you
have
been
bestowed
with.
To
miss
opportunities
this
time
will
leave
you
behind
time).
My
guru
Aziz
Shah
Fakir
delivered
a
discourse
on
hearing
the
news
about
floating
a
new
political
party
“Jatiya
Oikya
Front”
(The
National
Unity
Front)
on
the
boat
of
Sufi
Tarikat
of
Baba
Sayed
Nazibul
Bashar
Maizbhandari.
The
guru
is
happy
that
his
spiritual
longing
for
Sufism
has
inspired
the
establishment
another
major
political
party,
in
addition
to
those
of
Char
Monai,
Phultoli
and
Atroshi
Pir
Saheb.
The
party
has
come
into
being
at
the
time
of
political
full-tide
(Vora
Joar).
Guru’s
urge
for
such
a
political
party
was
expressed
twice
in
I’AM
HARUN
BAUL
SPEAKING
(4)
published
in
the
News
From
Bangladesh
(NFB)
on
21-05-2001;
and
again
in
I’AM
HARUN
BAUL
SPEAKING
(PART
15)
published
in
NFB
on
04-07-2005
and
05-07-2005.
In
his
initial
appeal
for
such
a
party,
the
guru
revealed
that
Bangladesh
needs
a
political
party
that
understands
the
'underlying'
cultural
basis
of
the
country
– which
is
evidently
a
sufism
centric
culture
vibrant
with
secularism,
Milad
Mahfil
and
Urs.
Some
so-called
secular
politicians
think
that
'tupi'
(cap)
on
the
head
is
the
popular
culture
of
our
country.
They
wear
tupi
before
their
audience.
Bauls
laugh
at
them.
Bauls
say:
সাধু
হও,
সাধু
সেজো না (Sadhu
hao,
sadhu
sejo
na
(Be
honest,
but
do
not
pretend
to
be
so).
By
this,
the
politicians
in
context
achieve
nothing,
but
only
display
the
culture
of
'
Moududi’s
(non)Islamic
politics'
-
what
a
shame!
The
guru
is
not
against
tupi.
It
is
part
of
our
outwardly
culture
of
nobility.
Tupi
and
dari
(beard)
together
synergistically
form
a
symbol
of
honesty
that
draws
public
respect
and
honour.
Uninitiated
politicians
who
wear
it
are
they
at
all
honest?
Probably
NOT.
Shame
again!
A
political
party
with
sufi
guise
is
urgently
needed
manifesting
their
inner
meanings
-
brotherhood,
honesty
and
modesty.
Lalon's
'religious
secularism'
can
guide
such
a
political
party
to
(re)build
a
sustainable
stronghold
of
sufi
culture
of
brotherhood,
honesty
and
modest
lifestyle
on
the
soil
of
Bangladesh.
Many
of
the
baul
songs
have
guidelines
as
well
as
wisdom
in
this
regard.
Lalon
sings:
পাড়ে
কে
যাবি
নবীর
নৌকাতে
আয়
রপ
কাস্থের
নৌকা
খানি
নাই
ডুবার
ভয়।
বেচারা
নাইয়ে
যারে
তুফানে
যাবে
মারা
এক
ধাক্কায়।
Pare
ke
jabi
nabir
naukate
ai.
Rup
kasther
nauka
khani
nai
dubar
bhoy.
Beshara
naie
jare
Tufane
jabe
mara
eki
dhakkai.
(Those
who
wish
to
go
across,
come
on
the
boat
of
the
Prophet.
The
boat
is
made
of
the
wood
that
has
no
fear
of
drowning.
Those
who
are
non-initiated
boatman,
they
will
be
ruined
with
a
single
struck).
Any
political
culture
in
the
name
of
Islam
which
are
devoid
of
the
spirit(uality)
of
sufism
are
bound
to
fail
to
demonstrate
ingeniousness
over
non-Islamic
political
cultures.
The
sufistic
Islam
of
Bangladesh
has
the
tariqat
to
safeguard
the
politicians
who
embark
on
the
Nauka
(boat)
that
is
built
with
the
materials
of
sufi
culture.
In
his
second
appeal
Guru
Aziz
Shah
urged
Bangladeshi
sufi
activists
to
come
forward
to
shape
a
new
political
party
– say,
Bangladesh
Soth
Party
(BSP)
-
in
line
with
sufi
political
philosophy
of
syncretism
and
inclusivism
(inclusiveness)
that
bauls
manifest
in
their
values
(approaches
and
actions).
Socio-religious
syncretism
is
evident
at
the
mazar
of
Lalon
Fakir
at
Seuria,
Kushtia.
Applying
these
‘isms’,
the
medieval
sufis
overwhelmed
many
parts
of
the
world
with
Islamisation
including
Bangladesh.
Lalon’s
proselytisation
to
secularism
is
based
on,
among
others,
on
humanism.
মানুষ
তত্ত্ব
যার
সত্য
হয়
মনে;
সে
কি
অন্য
তত্ত্ব
মানে।
Manusa
tattva
jar
satya
hoy
mone;
Se
ki
anya
tattva
mane.
(One
who
can
truly
comprehend
the
inner
entity
of
humankind
needs
no
other
subjective).
Or
মানুষ
বুঝলে
সোনার
মানুষ
হবি,
মানুষ
ছেড়ে
কচ্ছপরে
তুই
মূল
হারাবি।
Manusa
bhojle
sonar
manusa
hobi,
Manusa
sere
khsapare
tui
mul
harabi.
(By
venerating
man,
you
can
be
a
golden
man;
otherwise
you
will
lose
your
essence).
The
guru
affirms
that
more
than
80%
of
Bangalee
Muslims
and
most
non-Muslims
would
support
the
new
party,
because
of
its
inclusivistic
and
syncretistic
attitudes
– the
TRUE
secularism.
The
guru
reveals
that
a
true
secularism
exists
where
people
can
acquire
their
respective
religio-cultural
values
intrinsically
and
manifest
them,
often
synergistically.
This
type
of
secularism
will
bury
socio-religious
and
communal
conflicts
as
well
as
the
dynastic
democracy
of
the
country.
It
will
narrow
down
the
materialistic
gaps
between
rich
and
poor.
It
will
function
on
the
Straight
Path
– the
Path
of
the
Creator’s
blessed
personages
– the
saints.
সত্য
বলো
সুপথে
চলো,
ও
রে
আমার
মন
Satya
bal
su
pathe
chal,
o
re
amar
mon.
Lalon
(Be
truthful
and
remain
on
the
'straight
path').
My
guru
is
pleased
with
Baba
Nazibul
Bashar
Maizbhandari
for
his
initiative
for
the
new
party.
The
guru
believes
that
baba
Bhandari
will
not
drink
the
wines
(dirt)
of
the
parties
in
power
or
of
the
opposition.
The
habit
of
stealing
of
public
money
and
goods,
unsustainable
and
harmful
socio-economic
development,
lack
of
intention
to
do
good
for
the
common
people,
envy
of
the
members
in
opposition
parties,
slavery
of
foreign
power,
and
dependency
on
overseas
aid
are
all
dirt
and
common
in
our
present
political
culture.
The
other
opinion
of
the
guru
is
that
he
does
not
know
yet
whether
the
two
associates
of
the
new
party
are
sufistic
or
not.
If
they
are
already
Tarika
Panthi,
they
should
immediately
withdraw
their
affinity
to
or
enmity
against
any
other
parties.
They
should
be
totally
dedicated
to
the
political
tarikat
of
sufi
culture
to
reach
the
goal
of
the
party.
They
should
bear
in
mind
that
being
a
sufi
follower,
baba
Bhandari
will
generally
follow
Lalon’s
guidelines:
মুক্তা
মণি
রেখেছে
ধনী,
বাঁধাই
করে
যে
দোকানে।
খুলবে
কেনো
সে
ধন
তার
গ্রাহক
বিনে?
Mukta
moni
rekhese
dhoni,
bandhai
kore
je
dokane.
Khulbe
keno
se
dhon
tar
grahak
bine?
(The
store
which
is
full
of
jewels
and
pearls
(values
and
wisdom),
why
will
the
storekeeper
offer
them
without
the
presence
of
true
seekers).
My
guru
urges
that
should
the
two
associates
yet
to
be
initiated,
must
seek
an
authorised
(Khelapath
dhari)
pir
of
any
tarika
of
their
choice,
and
practice
the
tarika,
but
,
unlike
the
practice
of
a
politician
who
visited
the
pir
of
Atroshi
frequently.
ভবে
মানুষ গুরু নিষ্ঠ যার।
সর্ব
সাধনা সিদ্ধ হয় তার। -
লালন
Vobe
manusa
guru
nistha
jar.
Sarva
sadhana
siddha
hoy
tar.
-Lalon
(Those
who
can
establish
faith
in
man-guru,
their
all
contemplations
are
achieved).
All
they
need
to
initially
practice
is
social
simplicity
(brotherhood),
honesty
and
modesty
in
approach
and
lifestyle
under
the
guidance
of
their
pir.
Otherwise,
baba
Bhandari
will
have
problems
with
his
associates,
as
other
party
chiefs
in
Bangladesh
are
already
experiencing.
Lalon
cries:
বসত
বাড়ীর
ঝগড়া
কেজো
কিছুতে
আর
মিটলো
না।
কার
গোয়ালে
কে
দাই
ধুঁনা,
সব
দেখি
তা
না
না
না
না
।
ঘরের
চোরে
ঘর
মারে
যার,
বাসাতে
সুখ
হয়
কিসে
তার,
ভূতের
কীর্তন
যেমনি
প্রকার,
তেমনি
তার
বসত
খানা।
দেখে
শুনে
আত্মা
ক'লো,
কর্তা
ভক্তি
হতে
হলো,
সাক্ষাতে
ধন
চুরি
গেলো,
এ
লজ্জা
আর
যাবে
না।
Basat
barir
jhaghra
kejo
kisute
ar
mitlo
na.
Kar
gohale
ke
dai
dhua,
sab
dekhi
ta
na
na
na
na.
Gharer
chore
ghar
mare
jar,
Basate
shukh
hoy
kishe
tar,
Bhuter
kirtan
jemni
prokar,
temni
tar
basat
khana.
Dekhe
shune
atman
kolo,
Karta
bakti
hotho
holo,
Sakshate
dhon
churi
gelo,
a
lojjato
ar
jabe
na.
(No
efforts
could
succeed
in
resolving
the
intra-member
conflicts.
Blames
on
each
other
are
thrown
endlessly.
When
things
are
stolen
by
a
member
of
the
same
household,
how
can
co-existence
be
peaceful?
It
is
like
the
songs
of
ghosts.
Observing
the
intra-member
conflicts,
the
patriot
is
hurt.
Wealth
is
stolen
in
front
of
the
owner.
This
shame
will
never
vanish.)
When
Bauls
sing
this
song,
it
enlightens
the
audience
to
open
their
third
eye,
which
help
them
find
both
physical
and
spiritual
solutions
for
the
problems
related
to
our
holistic
sustainability:
poverty
reduction,
population
burden,
energy
crisis
and
degradation
of
the
environment.
I
would
like
to
appeal
to
the
patriots,
in-side
and
out-side
of
Bangladesh,
to
ponder
and
come
forward
with
ideas
to
support
baba
Bhandari.
Guru
Aziz
Shah
Fakir
sheds
some
lights
on
the
forthcoming
election
manifesto
of
the
party.
He
believes
that
only
some
major
points/issues
are
required
to
be
focused
on/addressed
to
win
over
70%
of
voter’s
minds,
for
the
synergies
between
the
points
will
beget
a
happy,
peaceful
and
culturally
vibrant
self-reliant
Bangladesh.
The
points
are:
- to nominate honest candidates;
- to lessen the material gaps between rich and poor;
- to avail fish and fruits to everyone;
- to support rural household and city slum dwellers with cottage industry; and
- to produce exportable manpower.
According
to
my
guru,
brotherhood,
honesty
and
modest
lifestyle
as
a
national
policy
will
automatically
bring
down
the
number
of
poor
with
reducible
poverty.
Alleviation
of
poverty
is
neither
possible
in
the
geo-environmental
and
cultural
conditions
of
Bangladesh,
nor
it
is
at
all
desirable
for
the
sake
of
a
long
term
sustainability
of
the
county.
A
poverty-like
modest
(i.e.
sustainable)
lifestyle
is,
therefore,
an
imperative
for
this
country.
Baba
Bhandari
should
stay
away
from
all
impractical
political
slogans
such
as
poverty
alleviation.
To
avail
fish
and
fruits
for
everyone
will
warrant
a
massive
work
in
the
area
of
water
resource
development,
reduction
of
unsustainable
fishing
and
fish
export,
and
reduction
in
the
cost
of
irrigation.
Plantation
of
fruit
trees
on
the
roadsides
throughout
the
country
will
alone
help
avail
fruits
for
those
who
have
no
place
to
grow
them.
To
support
rural
households
and
city
slums
with
cottage
industries
will
help
income
generation
for
low
income
earners
in
the
one
hand,
and
reduce
imports,
on
the
other.
To
produce
exportable
manpower
with
‘quality
and
skill’
will
lead
the
education
sector
to
introduce
moral
(values)
education
at
the
primary
level
and
appropriate
skill
development
education
and
training
at
the
secondary
sector.
My
guru
is
also
concerned
about
the
number
of
ministries.
For
a
country
like
Bangladesh,
it
is
calculated
that
only
10
ministries
including
a
new
ministry
namely
Sustainability
Management
Ministry
are
optimally
required.
Too
many
ministries
at
present
only
manifest
the
scenario
of
eating
the
crops
by
the
fence
itself
(berai
khet
khaoa).
Consequently,
the
term
‘Montri’
has
earned
enough
hatred
in
the
minds
of
the
commons
indicating
that
the
Montris
(past
and
present)
are
unlikely
to
pass
in
the
next
election.
The
guru
emphasises
that
if
baba
Bhandari’s
top
associates
can
prove
themselves
brotherly,
honest
and
modest,
my
guru
will
reveal
the
approach
of
a
least
cost
(even
cost
free
in
some
cases)
election
campaign
for
the
nominated
candidates.
Support
for
good
causes
is
inherent
in
Bangladesh
culture.
The
recent
phenomena
in
Kansat
and
Phulbari
have
abundantly
proved
that
people
do
support
the
leaders
fighting
for
good
causes.
People
help
such
leaders
at
the
costs
of
not
only
their
own
money
– but
even
with
their
life.
If
the
new
party
cannot
avail
this
cultural
opportunity,
it
is
likely
that
the
party
will
see
its
end
before
its
beginning.
In
order
to
find
best
candidates
in
300
constituencies,
baba
Bhandari
may
wish
to
approach
other
sufis
such
as
Charmunai,
Phultoli
and
Atrashi
pir
qibla.
Other
approachable
organizations
are
Bangladesh
Dargah
Mazar
Federation,
Ahley
Sunnat
Oikya
Parishad,
Ashekaney
Awlia
Parishad,
Anjumaney
Tariqat
and
Olama
Mashaikh
Federation.
An
overwhelming
success
can
be
begotten
InshAllah
– guru
Aziz
Shah
Fakir
believes.
He
has
asked
me
to
assist
this
party
in
order
for
(re)achieving
self-reliant
sustainability
for
our
country.
Md.
Amzad
Hossain
a.hossain@curtin.edu.au
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