Bangladesh National AnthemMohammad Abdullah, U.S.A.
Most recently revered contributor Mr. Mohammad Gani has given an interesting songkshipto biboron (brief) about the National Anthem of Bangladesh. Anyone will be carried away emotionally with the National Anthem. Why not? National Anthem is a sort of national pride. Thus, any Bangladeshi will be udbuddho (encouraged) with the National Anthem as what we have today. This is because of the potovumi (introduction) of the National Anthem.
The National Anthem of Bangladesh is written by a diehard Hindu inward but having a visible innocent feature outside. This Hindu is known as Rabindranath Tagore, the infamous Hindu Samrat (King) Bishwa-Kobi-Raj-Guru and the member of the great Brahma Samaj. Mr. Gani expressed his innocence about how this song became the National Anthem. Like Mr. Gani many Bangladeshis are facing this surprise on a day-to-day basis.
This song was used intermittently during 1971 without knowing whether it will be the National Anthem of Bangladesh as Bangladesh then was up in the air. In fact, there was no Swadhin Bangla Betar Kendro on March 26, 1971 as Mr. Gani noted. Fabricated dates are available like dime a dozen by the emotional scribbler. This name of the radio center was not heard until at a later time in May 1971 as a regular channel.
Until then the clandestine radio center was discrete and arbitrary names were used from various corners as the center was broadcasting in short wave as well as medium wave using irregular operational times. When regular program started twice a day (once in the morning and once in the evening) without definite timing it appeared that such a radio center was unstable but continued until achieving Victory Day on December 16, 1971. Thereafter this radio center continued until Su-Sree Tajuddin Aamed gang came back from Mujibnagar by the Indian Airlines' propelled twin-engine Fokker Friendship on December 22, 1971.
The then Dacca radio center was kept off the air since December 18, 1971 until further order from the puppet of India Su-Sree Tajuddin Aamed issuing from Mujibnagar through the Aakash Baani. During 1971 the Swadhi Bangla Betar Kendro used play a song at the beginning of each program in the morning and in the evening. This song was taken from the film named JOY BANGLA sang by a group of the then singers and recorded in early 1970. During 1972 this film was released but did not attract viewers.
Many individuals noted that this film was released during 1971 but the viewers of Dacca missed it. Many distinguished people noted this song belonged to the leftist corner as it propagated equality. Though the underlying concept of this film was great but did not attract public at all except for the song during 1971 through the Swadhin Bangla Betar Kendro. Any way, one can see how we pay tribute to a well thought film.
Let us examine the prescribed posthumous certificate to Bishwa-Kobi-Raj-Guru given by Mr. Gani. Of course he has described Kobi-Raj-Guru as a superb patriot as if he liked Bengal and Bengali-speaking people. This Kobi-Raj-Guru favored Hindi as the official language of liberated undivided Hindustan or India in 1936 when he met Hinduder miniaturized Debota Mohandas Karamchand Gandhi. His meeting with Gandhi did not hesitate to bow down to the scoundrel bastardized language known as HINDI.
Well, Gandhi had Gujrati as the mother tongue but favored Hindi as the Hindu majority dominated post-independent India. This poet laureate was a great chamcha not only of the British but also to the Western Regional Hindu leaders of the then British India. He had passion for Gokhle, Balgangadhar Tilak, M. K. Gandhi, dead Shivaji, dead Shambhuji, and many other non-Bengali-speaking Hindus. Subhas Bose or Sher-e-Bangla Fazlul Huq was no leader for him.
Concurrently he had no value of M. A. Jinnah while belonging to Congress party (i.e., until 1929) or Congress believer Abul Kalam Azad. Bishwa Kobindranth accepted M. K. Gandhi, Moti Lal Nehru, and Jawarher Lal Nehru as the only leader of British India as he maintained liaisons with them. Of course he had no room for one-third non-Hindus of the same soil. His patriotism extends to the puppet philosophy toward the British and, thus, coined novels like Ghorey Bairey posing controversial characters of the freedom fighters. Any reader would be in a dilemma for a while.
Such controversy indicates that he was a confusing character until his death in 1941 whether freedom could be achieved from the British. He would be the first British loving person on the soil if measured by the patriotic scale based on chronological history of that time.
If Bishwa-Kobi-Raj-Guru had true love for united Bengal then he would act directly for the unity. Does he have any example of such an act? Did he talk against the British rule or did he point out what British were doing wrong to the people of the soil? Rather he enjoyed KNIGHT profoundly using a jacket loose enough to give up easily. He said that he gave this up KNIGHT tile after the Jalianwalabagh killing but his books published after that date were seen with SIR title in front of Rabindranath Tagore.
This is the hypocrisy that is visible publicly. In disguise he used it but publicly he gave up as utterance only. This means he preferred to use the tile but felt ashamed at given times. In his mind he had dual character of hypocrisy and became one of the greatest hypocrites of the twentieth century.
At one hand he was a great Bengali language lover and on another hand he used to advocate Hindi language surrounding him as well as on the Bengali-speaking lands. He did not see anything wrong in that. Will Bangladeshis like Hindi environment in Bangladesh? Seeing or watching Hindi films are not the same as visualizing Hindi environment around the Bangladeshis. He never wanted or advocated for the Bengali-speaking land as a single entity or as a single independent nation. He had no Bengali nationalism in his dictionary. He understood chamchagiri of the non-Bengali speaking Hindu Congress leaders. He echoed with them by hook or by crook.
This poet laureate had never supported freedom struggle from the British. He was rather a sarcastic critique and never documented such utterances to individuals in public. He expressed doubt to achieve freedom from the British. He was fascinated by the supremacy of the British and paid tribute to the British Raj. He exploited poor Muslim peasants of Kushtia and Pabna (former districts) and enhanced estate revenue by three-fold. His MAHARSHI father was very happy seeing child's success with the Money-Collection-Box. Maharshi had boundless joy for this success.
This laureate was very much after penny collection so that his pocket remains warm for years (generations) to come. There is no record that shows humanity from him for the Muslim peasants of those two districts. He was the blood-sucker ZAMINDAR BABU served as a butcher during under the British shelter.
That is why he preferred British Raj to exist. Further he paid money to the poor Muslim peasants to collect the works of LALAN SHAH (FAKIR). His rampant search for Lalan's work was marvelous. Later Kobi-Raj-Guru colored those and published as his original work. No one realizes such work whether originated from Lalan or Kobi-Raj-Guru. Of course this success goes as his credit.
After Sheiklh Mujibur Rahman came back from the Pakistani custody he captured the Premiership position from Su-Sree Tajuddin Aamed. Shortly after installing his cabinet by putting Abu Sayed Chowdhury in the President's chair on January 12, 1971 Mujib got engaged in choosing NATIONAL ANTHEM. He set a drama for about couple of days in the media to choose the National Anthem.
This was only a show. On the eventual day in mid-January 1972 he declared unilaterally Bishwa-Kobi-Raj-Guru's song as the National Anthem of Bangladesh. On the same day Aakash Baani proclaimed joy with Bishwa-Kobi-Raj-Guru stating single writer laureate for two countries. There was no voting or selection or election process. Briefly many leaders named Dwijendralal Roy's song. Before debate started Mujib hurriedly adopted his desired national anthem per pre-cooked prescription from his Guru in New Delhi. This is the way present National Anthem was adopted or chosen.
Mr. Gani recapped Mujib's 160 seats and Bhutto's 81 seats and portrayed Mujib party had the electoral victory. This misunderstanding still exists as Mujib and his diehard followers never clarified the impact of the LEGAL FRAME-WORK ORDER (LFO) of Yahya Khan coined by Punjabi bottle-khor Justice A. R. Cornelius. Even today the people of Bangladesh understand that Mujib was the absolute winner in the Pakistani National Assembly which is completely untrue per Legal Frame-work Order as Mujib signed and agreed to the content of this document.
Mujib was never been a leading or majority party leader in the Pakistan National Assembly per the result of the December 7th 1970 election. He became a Provincial majority leader just like Zulfiqar Ali Bhutto in Punjab and Sindh. Mujib never had the mandate to frame the constitution of Pakistan. Neither had he earned to establish 6-point formula of AL and 11-point formula of the students.
Mujib remained as good leader as Bhutto having deficiency of earning majority in another province of Pakistan which Bhutto had. If Mujib would have not signed Legal Frame-Work Order then he was not eligible to participate in the election. By introducing that LFO Mujib was trapped and made a scapegoat of the election result. He was fooled enough by Yahya gang which Mujib overlooked as his advisors remained stupid in actions. One such advisor is still alive and known a famous guy by the name Kamal Hossain. This tout leader knows everything about Mujib's role during 1970 through 1975. He must be arrested immediately and quizzed for the sake of developing true history of Bangladesh. This quizzing process will eliminate any ambiguity that exists in the Bangladeshi political playground.
Overall we have a taste of freedom and independence since 1947. The freedom in Bangladesh is a total freedom as a nation. This is indeed a great achievement for us which the Indians don't have at all except for their Hinduism as a unity vehicle despite caste system. The fragile Indians were never been united in the history of mankind.
Coming back to the National Anthem I must note that this song is hardly remembered or used by the Bangladeshis as nearly everyone breaks the tongue to get to the pronunciation. The language used in fabricating this song is not used by us in any corner of Bangladesh. This sort of language is Hindu Audhyushito (washed by Hindus) and dominated by them. It is hard for Bangladeshis to comprehend the meaning of this song too. Common people of Bangladesh do not remember such a song.
This is very impractical for a nation of 150 million people. I doubt whether any President or Prime Minister of Bangladesh could recite first ten lines of this song which is the National Anthem. This kind of foolish song needs to be abolished as the National Anthem. It must be written by a Bangladeshi.
Such a song must not be imported from another country. We should have our own for the soil and the people as we use our language on a day-to-day basis in our news item, song, natak (drama), speech, verbal program, etc. in the media like newspapers, TV channels, Radio, etc.
Today Bangladesh has many talents and they can fabricate more popular songs as they demonstrate regularly in many cultural events both at home and in abroad. Bangladesh must delete an obsolete imported song and adopt a new song as the National Anthem. Biushwa-Kobi-Raj-Guru is not the National Poet of Bangladesh. He is not even National Poet of India. Everyone in the sub-continent understands this poet laureate as a controversial character. If the song is produced by a Bangladeshi only then the song will be an own product. Pride will be achieved this way for the Bangladeshi nation and not by using a borrowed song from the Indian Bishwa-Kobi-Raj-Guru.
Bishwa-Kobi-Raj-Guru opposed the creation of the University of Dacca during 1910 through 1920 and echoed with Ashutosh Mukerjee. Had Kobi-Raj-Guru believed in united Bengal then how could he differentiate one part of Bengal versus another part of the same Bengal? Didn't he differentiate between Eastern Bengal and Western Bengal in those days and took side with Western Bengal in the name of Hindu supremacy and believed in subduing Muslims of Eastern Bengal? Do we need to evaluate further his hypocrisy? The major problem is that present young Bangladeshis do not know the history perfectly of this scoundrel laureate. If little was known then Mr. Gani could avert singing about Bishwa-Kobi-Raj-Guru. I urge Mr. Gani to go through the communal act of 1935 and see his role in that. I suppose more worms will come out if the can is properly adjudged.
Finally, I would like to ask Mr. Gani if a Swiss speaks German does that mean the Swiss can be called a German. Similarly if an Austrian speaks German then would that Austrian be called as a German? Similarly if an Indian speaks or writes or cultures Bengali language deeply should that person be called as Bangladeshi? I hope Mr. Gani will comprehend the difference and stop dreaming about united Bengal. If united Bengal comes as a wave let it come from the Indian secessionists. Let them realize the meaning of freedom. Only then such a welcome would be meaningful.
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