You
have
studied
so
much,
but
in
reality
you
appear
colour-blind
:
Lalon
Fakir's
Education
that
fails
to
implant
Values
in
the
hearts
of
the
learners
is
no
good
for
sustainability
management.
In
Lalon
Fakir's
words:
করলি
কতই
পড়াশোনা
কাজে
কামে
ঝলসে
কানা
কথায়
তো
চিরে
ভিজে
না
দুধ
কিংবা
ঝোল
না
দিলে।
Korli
kotoi
pora
shuna
Kaje
kame
jholse
kana
Kothai
to
chire
vijena
Dudh
kimba
jol
na
dile.
(You
have
studied
so
much,
but
in
reality
you
appear
colour-blind.
Chira
(pressed
rice)
cannot
be
made
wet
by
words
only
until
water
or
milk
is
added).
Bauls
utterly
emphasise
Values
-
a
set
of
ethical
principles
that
underpin
human
actions
and
behaviors.
The
values
such
as
belief,
kindness,
righteousness,
truthfulness,
simplicity/modesty
and
perseverance
are
particularly
beneficial
for
human
development
in
order
to
attain
eco-citizenship.
Bauls
stress
that
these
values
are
better
than
wealth.
You
have
to
look
after
wealth;
values
look
after
you.
Values
help
generate
respect,
responsibility,
self-esteem,
sociability,
integrity,
honesty
and
civic
virtues.
My
guru
Aziz
Shah
Fakir
reveals
that
knowledge
devoid
of
values
is
like
dry
chira
or
milk
without
fat.
Wisdom
for
acquiring
values
is
hidden
in
the
scriptural
revelations.
Bauls
acquire
wisdom
which
is
transmitted
through
their
songs.
These
songs
transcend
the
exoteric
boundaries
of
conventional
understanding
of
the
relationships
between
man
and
his
environment.
Sufi
wisdom
is
sustained
and
transmitted
by
their
stories
and
teachings.
The
synergies
between
Baul
songs
and
Sufi
stories
can
be
useful
in
a
global
context
as
a
tool
for
holistic
sustainability
education.
A
scripture
has
a
story
on
sustainability
education
and
management:
Moses
said:
"That
was
what
we
were
seeking
after:"
So
they
went
back
on
their
footsteps,
following
(the
path
they
had
come).
So
they
found
one
of
Our
servants,
on
whom
We
had
bestowed
Mercy
from
Ourselves
and
whom
We
had
taught
knowledge
from
Our
own
Presence.
Moses
said
to
him:
"May
I
follow
thee,
on
the
footing
that
thou
teach
me
something
of
the
(Higher)
Truth
which
thou
hast
been
taught?"
(The
other)
said:
"Verily
thou
wilt
not
be
able
to
have
patience
with
me!"
"And
how
canst
thou
have
pat
করলি
কতই
পড়াশোনা
কাজে
কামে ঝলসে কানা
কথায়
তো চিরে ভিজে না
দুধ
কিংবা ঝোল না দিলে।
ience
about
things
about
which
thy
understanding
is
not
complete?"
Moses
said:
"Thou
wilt
find
me,
if
God
so
will,
(truly)
patient:
nor
shall
I
disobey
thee
in
aught."
The
other
said:
"If
then
thou
wouldst
follow
me,
ask
me
no
questions
about
anything
until
I
myself
speak
to
thee
concerning
it."
So
they
both
proceeded:
until,
when
they
were
in
the
boat,
he
scuttled
it.
Said
Moses:
"Hast
thou
scuttled
it
in
order
to
drown
those
in
it?
Truly
a
strange
thing
hast
thou
done!"
He
answered:
"Did
I
not
tell
thee
that
thou
canst
have
no
patience
with
me?"
Moses
said:
"Rebuke
me
not
for
forgetting,
nor
grieve
me
by
raising
difficulties
in
my
case."
Then
they
proceeded:
until,
when
they
met
a
young
man,
he
slew
him.
Moses
said:
"Hast
thou
slain
an
innocent
person
who
had
slain
none?
Truly
a
foul
(unheard
of)
thing
hast
thou
done!"
He
answered:
"Did
I
not
tell
thee
that
thou
canst
have
no
patience
with
me?"
(Moses)
said:
"If
ever
I
ask
thee
about
anything
after
this,
keep
me
not
in
thy
company:
then
wouldst
thou
have
received
(full)
excuse
from
my
side."
Then
they
proceeded:
until,
when
they
came
to
the
inhabitants
of
a
town,
they
asked
them
for
food,
but
they
refused
them
hospitality.
They
found
there
a
wall
on
the
point
of
falling
down,
but
he
set
it
up
straight.
(Moses)
said:
"If
thou
hadst
wished,
surely
thou
couldst
have
exacted
some
recompense
for
it!"
He
answered:
"This
is
the
parting
between
me
and
thee:
now
will
I
tell
thee
the
interpretation
of
(those
things)
over
which
thou
was
unable
to
hold
patience.
"As
for
the
boat,
it
belonged
to
certain
men
in
dire
want:
they
plied
on
the
water:
I
but
wished
to
render
it
unserviceable,
for
there
was
after
them
a
certain
king
who
seized
on
every
boat
by
force.
"As
for
the
youth,
his
parents
were
people
of
Faith,
and
we
feared
that
he
would
grieve
them
by
obstinate
rebellion
and
ingratitude
(to
God
and
man).
"So
we
desired
that
their
Lord
would
give
them
in
exchange
(a
son)
better
in
purity
(of
conduct)
and
closer
in
affection.
"As
for
the
wall,
it
belonged
to
two
youths,
orphans,
in
the
Town;
there
was,
beneath
it,
a
buried
treasure,
to
which
they
were
entitled:
their
father
had
been
a
righteous
man:
So
thy
Lord
desired
that
they
should
attain
their
age
of
full
strength
and
get
out
their
treasure
-
a
mercy
(and
favour)
from
thy
Lord.
I
did
it
not
of
my
own
accord.
Such
is
the
interpretation
of
(those
things)
over
which
thou
was
unable
to
hold
patience."
Sustainability
education
is
essential
for
guiding
humans
in
order
to
acquire
and
demonstrate
Values
in
regard
with
social,
economic
and
environmental
sustainability
in
their
practical
life.
By
following
the
Baul
and
Sufi
pedagogy,
pundits
(scholars)
can
acquire
and
transmit
useful
values
pertaining
to
religious
belief
and
environmental
upkeep
-
the
two
integral
aspects
of
human
sustainability.
Wisdom
and
values
together
can
help
pundits
(scholars)
to
recognise
the
synergy
between
religious
wisdom
and
environmental
values
that
are
essential
for
the
progress
of
the
global
transition
towards
social,
environmental
and
economic
sustainability.
How
the
Bauls
and
Sufis
themselves
seek
to
acquire
wisdom
and
values?
These
are
acquired
by
the
novice
Baul
remaining
under
the
guidance
of
wise
gurus
who
possess
the
skill
of
transmitting
wisdom
and
values
into
the
hearts
of
their
disciples.
My
guru
reveals
that
values
are
acquired,
not
learnt.
Values
have
to
be
earned
or
acquired
through
realised
knowledge,
not
memorised.
He
says
that
theories,
concepts,
formulas
or
methodologies
can
be
learnt;
however
values
must
be
acquired.
The
Guru
also
stresses
that
values
can
only
be
passed
from
one
having
them.
Sufis
maintain
that
Islamic
cultural
heritage
has
always
been
maintaining
a
popular
tool
silsila
(the
chain
of
succession
of
gurus)
for
teaching
and
learning.
The
Baul
and
Sufi
traditions
of
the
day
still
nourish
it.
Hence,
the
scriptures
and
gurus
are
at
one
being
the
primary
sources
for
acquiring
wisdom
and
values.
Pundits
who
are
yet
to
know
about
such
sources
can
invest
their
talent
and
time
to
seek
to
learn
how
the
mostly
unlettered
Bauls
and
Sufis
acquire
values
and
wisdom
from
the
primary
sources,
just
as
the
geese
can
extract
cream
from
the
milk.
Once
I
asked
my
guru
why
the
Baul
and
Sufi
teachings
are
utterly
different
from
that
of
the
conventional
teaching
systems.
The
guru
reveals
that
first
of
all,
a
teacher
is
required
to
teach
people
to
learn
how
to
learn.
It
is
teachers
responsibility
to
develop
the
capacity
for
learning
of
the
students.
He
emphasised
that
the
teachers
have
to
teach
the
students
that
there
is
something
to
be
learned
by
experience
only,
which
cannot
be
elicited
in
ordinary
ways.
The
final
product
of
a
person
cooking
a
gourmet
dish
following
a
recipe
and
the
final
product
or
outcome
of
a
person
who
has
acquired
the
essence
of
the
art
of
cooking
will
be
quite
different.
The
art
of
cooking
cannot
be
learnt
from
the
text
or
even
lessons.
It
has
to
be
acquired
through
observation,
analysis,
understanding
and
experience.
According
to
my
guru
Aziz
Shah
Fakir,
acquisition
of
know-how
for
knowing
one’s
own
self
is
a
starting
point
for
acquiring
values.
One’s
health,
spiritual
state,
lifestyle
and
patience
,
all
mirror
the
state
of
one’s
own
values
to
others.
The
mere
knowledge
of
values
cannot
ensure
that
people
endorse
them
in
order
to
achieve
sustainable
values
development.
Values
have
to
be
integrated
and
taught
in
a
manner
which
enables
disciples
to
intrinsically
acquire
them.
This
will
then
facilitate
the
application
of
the
acquired
values
in
real
life
situations,
and
particularly
for
managing
sustainability.
My
guru
also
reveals
that
in
the
scriptures,
higher
truth
lies
in
the
opposite.
Pundits
need
to
be
wise
enough
to
find
the
truth
following
the
Bauls
reverse
mode
(ulta
path)
approach.
This
is
contrary
to
the
conventional
way
of
understanding.
To
reach
the
sphere
of
higher
truth
the
pundits
writing
on
religious
issues
are
required
to
possess
the
scriptural
values
such
as
faith,
simplicity
and
perseverance.
My
guru
considers
Religious
faith
as
the
foundation
stone
for
many
other
values.
He
reveals
that
in
accordance
with
the
wisdom
of
the
Islamic
scriptures,
gurus
customarily
put
their
successors
to
faith-test.
He
gives
an
example
of
a
Sufi
teacher
who
put
his
would-be
successors
to
such
a
test.
This
story
sustains
wisdom
for
pundits
in
order
to
develop
a
sense
of
the
necessity
of
having
faith
in
the
revelations
of
the
wise
Mohammad
(sm.),
Buddha,
Srikrsna,
Jesus.
There
was
once
a
Sufi
(teacher)
who
wanted
to
make
sure
that
his
disciples
would,
after
his
death,
find
the
right
teacher
of
the
Way
for
them.
He
therefore,
after
the
obligatory
bequests
laid
down
by
law,
left
his
disciples
seventeen
camels,
with
this
order:
You
will
divide
the
camels
among
the
three
of
you
in
the
following
proportions:
the
oldest
shall
have
half,
the
middle
in
age
one-third,
and
the
youngest
shall
have
one-ninth.
As
soon
as
he
was
dead
and
the
will
was
read,
the
disciples
were
at
first
amazed
at
such
an
inefficient
disposition
of
their
Master’s
assets.
Some
said,
Let
us
own
the
camel
communally
others
sought
advice
and
then
said,
We
have
been
told
to
make
the
nearest
possible
division,
others
were
told
by
a
judge
to
sell
the
camels
and
divide
the
money;
and
yet
others
held
that
the
will
was
null
and
void
because
its
provisions
could
not
be
executed.
Then
they
fell
to
thinking
that
there
might
be
some
hidden
wisdom
in
the
Master’s
bequest,
so
they
made
inquiries
as
to
who
could
solve
insoluble
problems.
Everyone
they
tried
failed,
until
they
arrived
at
the
door
of
the
son-in-law
of
the
Prophet,
Hazrat
Ali.
He
said:
This
is
your
solution.
I
will
add
one
camel
to
the
number.
Out
of
the
eighteen
camels
you
will
give
half
nine
camels
to
the
oldest
disciple.
The
second
shall
have
a
third
of
the
total,
which
is
six
camels.
The
last
disciple
may
have
one-ninth,
which
is
two
camels.
That
makes
seventeen.
One
my
camel
is
left
over
to
be
returned
to
me.
This
was
how
the
disciples
found
the
next
teacher
for
them.
Bauls
are
simple.
Their
values
are
central
to
simplicity.
They
vow
for
simplicity
religiously.
Lalon
Fakir
sings:
না
হলে
মন
সরল
কি
ফাল
হবে
কথা
ধরে।
হাটে
হাটে
বেরাও
মিছে
তওবা
পড়ে।
মক্কা
যাবি
মদিনা
যাবি,
ধাক্কা
খাবি
মন
না
মোরে।
-
লালন
ফকির
Na
hole
mon
sarala
ki
phal
hobe
koth
dh(n)ure.
Hathe
hathe
berao
mise
tauba
pore.
Mokka
jabi
Modina
jabi,
dhakka
khabi
mon
na
mure.
(If
you
are
not
of
simple-minded,
what
result
can
you
derive
by
searching?
You
roam
from
one
hand
(faith)
to
another
and
repent
for
the
past.
You
would
like
to
go
to
Makka,
to
Modina;
But
you
would
be
disqualified
because
your
mind
is
not
disciplined
with
values).
Bauls
also
stress
Perseverance
as
a
tool
for
acquiring
the
inner
truth
of
a
religion.
Lalon
sings:
চাতক
স্বভাব
না
হইলে,
অমৃত
মেঘের
বারি
কথায়
কি
মেলে
-
লালন
Chatak
swavab
na
hoile.
Amrita
megher
bari
Kathai
ki
mele?
(Without
acquiring
the
nature
(perseverance)
of
the
bird
Chataka
(swallow),
is
rain
water
available
only
by
prayer?)
My
guru
Aziz
Shah
Fakir
maintains
that
most
pundits
of
the
day
writing
on
religious
matters
lack
patience.
They
show
utter
impatience
in
commenting
on
the
scriptural
revelations
negatively.
An
acquisition
of
values
like
Perseverance
would
avail
enough
time
for
them
to
find
scriptural
truth
as
the
Sufi
disciples
perseverance
helped
them
to
find
a
true
teacher.
The
contemplation
for
perseverance
by
religious
pundits
can
win
over
the
present
keepers
of
religion
who
deliberately
misinterpret,
defile
and
fabricate
scriptures.
I
asked
my
guru
once
about
the
main
reason
behind
the
failure
of
the
pundits
writing
on
religion.
He
revealed
that
most
pundits
fail
to
recognise
wisdom
that
are
embedded
in
the
scriptures.
Without
religious
values
for
themselves,
they
can
only
find
rusts,
not
the
original
stuff;
just
like
spiders
can
only
find
venoms
from
the
flowers,
and
bees
nectars.
They
are
very
poor
in
values,
even
many
pundits
deliberately
avoid
them.
Some
pundits
ignore
scriptural
values
and
acquire
greed
and
ego
as
values.
The
current
tripartite
war
incidents
in
the
Middle
East
in
the
name
of
constituting
world
peace
are
the
living
examples.
The
guru
says
that
this
is
a
killing
problem
of
the
day
for
the
so-called
civilized
nations.
The
lack
of
moral
values
is
evident
in
their
thoughts
and
actions.
This
is
why
the
guru
often
cries
as
Lalon
did:
সমুদ্রের
কিনারে
থেকে
জল
বিনে
চাতকী
মলো
হায়
রে
বিধি
ওরে
তোর
মনে
কি
ইহাই
ছিলো।
(লালন)
Sumudrer
kinare
theke
jol
bine
chataki
molo
Hai
re
bidhi
ore
bidhi
tor
mone
ki
ehai
silo.
Lalon
(Living
by
the
shore
of
ocean,
the
bird
Chataki
cannot
procure
water.
O
my
Sustainer!
Did
you
have
this
in
your
mind?).
My
guru
sings
this
song
whenever
he
fails
to
transmit
something
valuable
to
someone,
for
the
scarcity
of
recipients.
He
is
surprised
to
see
that
some
pundits
do
not
even
know
what
is
Values?
It
is
highly
inconceivable
that
the
people
of
Bangladesh
can
lose
Values
so
rapidly.
Politicians
and
elite
community
are
losing
values
even
faster
than
the
laity.
Touching
the
feet
of
my
guru,
I
once
begged
his
mercy
to
teach
me
(about)
values
so
I
can
tell
it
to
others.
My
guru
smiled
and
started
a
lengthy
discourse
on
values.
I
still
remember
that
he
said
values
as
a
thing
is
not
lucidly
describable,
and
so
not
definable.
It
is
not
possible
to
learn
values,
because
learning
is
not
possible
without
a
clear
description
of
the
thing
to
be
learned
Then
how
to
learn
values?
The
guru
says:
Values
cannot
be
learned,
it
has
to
be
earned/acquired
How
to
acquire
values?
Values
has
to
be
earned
or
acquired
through
realized
knowledge,
not
through
memorised
knowledge.
The
Sufis
and
Bauls
are
popular
for
their
excellence
in
values
education.
Both
the
traditions
are
naturalist
and
devoted
to
nature’s
sustainability
management.
They
hold
the
view
that
values
(education)
and
sustainability
(management)
go
hand
in
hand.
One
is
not
complete
without
the
other.
This
suggests
that
values
(education)
includes
sustainability
management
(education)
and
vice
versa.
The
guru
reveals
that
values
constitute
a
mirror
to
seeing
things
as
they
are.
Its
form
is
like
the
shadow
of
the
sun,
and
meaning
the
sun
itself.
Values
Education,
which
used
to
be
adequately
taught
in
the
past,
has
declined
over
time.
The
(re)integration
of
values
education
into
Bangladesh
culture
is,
therefore,
crucial
for
the
sustainability
management
agenda
of
the
country.
To
do
this
the
culture
should
be
transformed
to
provide
people
with
values
teaching
so
that
people
can
get
opportunities
to
appreciate
the
indissoluble
relationship
between
knowledge
and
values
in
the
one
hand,
and
they
can
be
taught
up
with
the
values
for
earning
eco-citizenship
in
order
to
progress
the
transition
towards
ecological
sustainability,
on
the
other.
To
actualise
this,
pundits
must
seek
to
acquire
some
essential
values
for
themselves
first.
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