Baul
songs
are
esoteric
in
nature.
Baul
gurus
reveal
the
inner
meaning
of
the
songs
to
their
respective
initiates.
Social,
religious
and
environmental
metaphors
are
used
in
the
songs
so
that
the
non-initiates
to
the
Baul’s
esoteric
philosophy
can
also
grasp
the
spirit
of
the
songs.
পাড়ে
কে
যাবি
নবীর
নৌকাতে
আয়
রপ
কাস্থের
নৌকা
খানি
নাই
ডুবার
ভয়।
বেচারা
নাইয়ে
যারে
তুফানে
যাবে
মারা
এক
ধাক্কায়।
(লালন
ফকির)
Pare
ke
jabi
nabir
naukate
ai.
Rup(ak)
kasther
e
naukakhana
nai
dubar
bhoy.
Beshara
naie
jare
Tufane
jabe
mara
eki
dhakkai.
(Lalon
Fakir)
(One
who
wishes
to
go
across
(the
river
of
life),
ride
on
to
the
boat
of
the
Prophet
.
The
boat
is
made
of
metaphoric
timber
that
has
no
fear
of
drowning.
Those
who
are
undisciplined
boatman
will
ruin
with
a
single
blow).
This
song
has
an
esoteric
meaning
for
the
Baul
initiates,
as
well
as,
an
exoteric
teaching
(and
forewarning)
for
others
– undisciplined
politicians,
religious
bigots,
pundits,
bureaucrats,
civil
society,
laity
people.
Bauls
have
countless
songs
that
are
highly
indicative
especially
to
those
who
are
engaged
in
intellectual
and
material
corruption
with
regard
to
religious
defamation/reformation,
politics,
poverty
alleviation,
mugging,
and
social
and
environmental
development.
Corruption
in
these
areas
has
exceeded
the
tolerable
level
in
Bangladesh
resulting
in
socio-natural
reprisals.
ঘেরে
গঙ্গারে
ক্ষ্যাপা
হাপুর
হাপুর
ডুব
পারিলে।
অতো
মজা
যাবে
জানা
কার্তিকের
উলানীর
কালে।
(লালন
ফকির)
Ghere
gangere
kshapa
hapur
hupur
dub
parile.
Ao
tho
moja
jabe
jana
kartiker
ulanir
kale.
(Laon
Fakir).
(An
over
Indulgence
in
eroticism
results
in
a
loss
of
longevity).
This
song
is
erotic
in
nature.
Bauls
usually
sing
this
song
amongst
themselves.
My
guru
Aziz
Shah
Fakir
(93)
of
Choraikole,
Kushtia
sings
this
song
frequently
now
a
days,
publicly.
His
diction
clearly
manifests
that
the
guru
is
besieged
by
an
inner
urge
to
transmit
this
song
to
the
public,
suggesting
that
an
over-indulgence
in
any
worldly
thing
can
lead
one
to
one’s
end.
‘Avarice
begets
sin
and
sin
begets
death’.
This
implies
that
a
remedy
to
immoral
indulgence
must
take
place
as
a
‘natural’
phenomenon.
It
is
applicable
to
all
(sinners)
including
those
who
are
engaged
in
politico-religious,
economic
and
intellectual
corruptions.
The
listeners
of
this
song
do
not
find
it
hard
to
relate
the
guru’s
discourse
to
the
victims
of
the
RAB’s
(Rapid
Action
Battalion)
cross-fire
incidents,
killing
black-rich
by
outlawed,
frequent
robbing
of
black
money
and
jewellery,
and
capital
punishment
to
the
rapists
and
political
murderers.
‘ill
got,
ill
spent’.
A
few
unaffected
or
politically
biased
people
though
criticise
RAB,
the
majority
being
affected
in
one
way
or
another,
appear
to
do
the
same
when
miscreants
are
caught
red-handed.
General
people
have
lost
their
trust
on
the
law
enforcing
agencies.
Many
people
now
believe
that
if
a
referendum
is
held
on
this
issue
at
this
point
of
time,
a
vast
majority
would
support
the
practice
of
RAB
and
that
of
the
mobs.
People
conceive
this
as
‘tit
for
tat’
in
the
one
hand,
and
a
‘natural’
course
of
transition
towards
socio-economic
sustainability,
on
the
other.
The
people
of
Bangladesh
are
accustomed
with
such
paradox
of
natural
courses.
Floods,
draughts
and
river
erosion
are
seen
as
the
natural
phenomena
that
reinforce
sustainability
of
the
country’s
natural
resource-base.
My
guru
Aziz
Shah
Fakir
often
distinguishes
between
the
people
with
local
knowledge
and
experience
and
the
outsiders
-
the
people
without
such
knowledge
and
experience.
He
reveals
that
the
outsiders
see
natural
phenomena
of
Bangladesh
as
disastrous,
while
the
locals
understand
them
as
the
natural
renewal
processes
that
revitalise
their
resource
base
and
trigger
people’s
spirituality.
Timely
floods
wash
away
dirt
and
germs,
and
that
timely
droughts
energise
the
soils
with
nitrogen
fixation.
Of
course,
untimely
floods
and
droughts
can
cause
temporary
inconveniences
for
many
people,
but
the
timely
ones,
which
occur
more
frequently,
bring
benefits
that
out-weigh
the
losses.
River
erosion
breaks
riverbanks
and
shoals,
but
also
makes
new
ones.
This
gives
new
vitality
to
the
soil
and
renews
the
spirituality
of
the
people
of
the
shoals
to
live
with
floods
and
erosions.
The
guru
sings:
সাঁই
আমার
কখন
খেলে
কোন
খেলা
জিহবার
কি
সাধ্য
আছে
গুনে
পড়ে
তাই
বলা।
Sain
amar
kokhon
khele
kon
khela.
Jiver
ki
shaddhya
asse,
gune
pore
tai
bola.
(Lalon)
(What
games
does
my
Sain
(Lord
-
nature
)
play
when,
Jiva
(creature)
has
no
clue
to
(fore)tell
it
applying
knowledge?).
Hearing
this
from
the
guru,
I
often
think
whether
Fatemolla’s
pen-shell
on
politico-religious
corruptions
is
‘natural’
(like
Sain’s
play)
in
its
own
right.
I
believe
that
the
Molla
will
be
in
a
stronger
position
provided
he
can
come
forward
with
an
Islamic
political
syllabus
formulating
the
politics
of
the
‘Straight
Path’,
instead
of
striving
to
defame
the
(wrong)
politics
of
Islam.
Islam
is
an
organic
religious
system
(unlike
an
acclesiastical
Christianity);
it
offers
regulations
for
all
spheres
of
life
as
a
religious
whole.
Islam
has
a
legalistic
ethic,
though
not
comparable
to
the
reigning
ethics
of
rights
and
justice
in
the
West.
My
guru
says
that
religions
have
political
elements/insights,
and
political
systems
have
religious
contents
within.
If
the
Quranic
verses
are
elucidated
holistically
integrating
social,
religious,
economic,
political,
environmental
and
developmental
aspects
of
sustainability,
the
concept
of
‘Straight
Path’
can
alone
be
a
global
sustainability
guideline
in
the
present
time
of
continuing
degradation
of
‘everything’.
The
current
Islamic
political
systems
(perhaps
other
political
systems
too)
have
deviated
themselves
from
the
concept
of
Straight
Path.
A
major
religious
party
of
Bangladesh,
which
has
obscured
the
other
minor
religious
parties,
has
distracted
itself
from
the
religiosity
of
the
masses.
That
is
why
most
voters
of
(rural)
Bangladesh
being
religious
at
heart
hesitate
to
vote
for
religio-political
parties.
Most
voters
ignorantly
see
other
religio-political
parties
in
the
mirror
of
the
major
one,
though
they
are
all
different.
However,
the
major
Islamic
party
in
context
stands
against
the
norms
of
popular
culture
(inherent
religious
proclivity)
of
the
voters.
The
party
talks
about
the
Divine
laws,
Islamic
living
systems
and
the
Quranic
religiosity
(including
political
aspect
of
it)
without
grasping
the
essence
and
practical
implications
of
the
relevant
Quranic
verses.
The
members
of
the
party
do
not
try
to
learn
from
the
Personages
who
had/have
Islamic
wisdom
relating
to
religio-cultural
unity
in
diversity.
They
hate
to
visit
the
personages
who
practised/have
been
practising
the
sustainable
lifestyle
for
ages
under
the
given
geo-environmental
and
socio-cultural
conditions
of
Bangladesh.
Most
members
treat
the
past
personages
as
dead
and
(so)
powerless.
It
seems
that
either
they
do
not
understand
the
meaning
of
the
Quranic
declarations
(s
2:154,
s
3:169)
or
they
do
not
believe
in
them.
They
treat
the
living
personages
as
fake
– Vondo,
forgetting
that
fake
things
do
not
exist
without
the
existence
of
‘genuine’
ones.
Resultantly,
top
members
of
the
party
remain
ever
ignorant
of
the
Quranic
concept
of
‘Show
us
the
Straight
Path
-
the
Path
of
those
on
whom
Thy
have
bestowed
Thy
grace’.
The
Molla
can
start
from
this
point
in
order
to
construct
a
healthy
political
road
for
(Islamic)
world.
The
rural
voters
believe
that
Allah
shows
the
‘Straight
Path’
to
believers
by
way
of
His
friends
(Aulya)
– the
blessed
personages.
The
Islamic
political
party
members
should
visit
the
blessed
personages
of
the
‘Straight
Path’;
rather
than
following
the
path
of
a
deceased
neo-Islamist
leader
who
is
not
amongst
the
personages
in
context.
The
voters
also
know
that
the
followers
of
the
neo-Islamist
leadership
are
not
only
ignorant
about
these
personages,
but
they
also
throw
rude
words
like
Murtad/Kafir/Fasiq
to
Allah’s
favoured
ones.
The
voters
hate
to
use
these
words
against
a
fellow
Muslim.
That
is
why
my
guru
would
suggest
for
the
Molla
to
focus
on
the
popular
(Islamic)
culture
of
our
subcontinent
concurrently
with
his
Jihad
against
the
neo-Islamic
politics.
This
role
would
beget
the
masses
believing
in
popular
Islam
on
his
side.
One
day
the
deviant
religio-political
leaderships
would
be
induced
to
embrace
the
religious
and
socio-political
teachings
of
the
graced
Personages
of
Islam
who
our
common
people
seek
blessings
from,
with
veneration.
It
is
clear
that
the
people
of
Bangladesh
is
fed
up
with
corruption.
They
want
to
rectify
this
situation
by
electing
a
corruption
averse
religio-political
party.
The
Molla
can
contribute
to
fulfil
this
political
longing
of
our
voters
by
formulating
an
Islamic
political
syllabus
in
accordance
with
the
social,
economic
and
political
lifestyle
of
the
indicated
personages.
Otherwise,
his
present
endeavour
to
stop
a
barking
dog
without
a
piece
of
meat
in
hand
may
not
achieve
a
positive
result.
Yet,
my
guru
is
pleased
with
the
Molla
for
his
politico-Jihadi
initiative,
that
can
be
easily
(re)directed
to
benefit
Islam,
retrieve
its
latent/forgotten
political
potentiality,
and
above
all
– save
our
powerless
people.
I
personally
believe
that
if
I
have
the
ability
to
extract
honey
from
the
flowers
as
a
honeybee,
then
why
should
I
play
a
role
of
a
bumblebee?
Guru
Aziz
Shah
Fakir
often
thinks
about
our
other
pundits
who
are
blessed
with
pen-forces
that
could
be
used
for
addressing
another
form
of
political
corruption
-
the
politics
of
poverty.
The
guru
feels
that
the
current
model
of
poverty
alleviation
programs
are
only
pushing
the
country
towards
unsustainability
– social,
economic,
environmental.
With
lot
of
sorrow
in
his
heart
the
gruru
sings:
সমুদ্রের
কিনারায়
থাকি
জল
বিনে
চাতকি
মলো
হায়
রে
বিধি
ওরে
তোরে
মনে
কি
ইহাই
ছিলো?
(লালন)
Samudrer kinarai thaki jol bine chatoki molo
Hai
re
bidhi
o-re
bidhi
tore
mone
ki
ihai
silo?
(Lalon)
(Swallows
die
of
thirst
while
they
are
near
ocean.
O
the
Lord
of
creation!
Has
this
in
your
mind?).
My
guru
is
of
the
opinion
that
in
the
presence
of
so
many
pundits
worldwide
our
laity
masses
are
not
to
be
allowed
to
be
exploited
by
a
few
in
politics/belonging
to
power
groups.
Some
pundits,
inspired
of
removing
economic
corruption
from
our
country,
can
come
forward
with
a
panacean
approach
to
development,
i,e.
sustainable
development.
My
guru
prophesies
that
the
practice
of
sustainable
development
can
stop
economic
corruption
just
as
the
sustainable
kachcha
(mud)
roads
in
rural
areas
can
prevent
the
robbers
using
motorised
vehicles.
The
guru
is
particularly
allergic
to
the
political
slogan
– ‘poverty
alleviation’.
He
asserts
that
unless
the
current
development
programmes
such
as
re-excavation
of
inland
water
bodies,
literacy
for
everyone,
micro-credit,
construction
of
roads
and
dams
indiscriminately
-
all
in
the
name
of
poverty
alleviation
-
can
be
dropped
from
the
political
slogan,
corruption
will
continue,
even
increasingly.
Poverty
alleviation
is
a
cheating
phrase
in
itself.
For
Bangladesh,
poverty
alleviation
is
like
pumping
out
water
of
a
waterfall
that
receives
new
waters
from
its
sources.
The
guru
believes
that
timely
re-excavation
of
silting
and
drying
water
bodies
are
essential;
but
it
must
be
done
for
the
purpose
of
holding
water
in
the
water
bodies
through
out
the
year,
so
that
general
public
can
make
the
developers
accountable
when
things
go
wrong.
Water
in
the
river
is
a
visible
entity.
Doing
water
development
in
the
name
of
‘poverty
alleviation’
– an
invisible
ghost
– only
facilitates
a
safe
corruption
by
the
politicians
and
their
associates.
Likewise,
in
this
age
of
sharply
declining
moral
values
of
the
power-groups
than
those
of
their
counterpart
-
the
powerless
laity
community,
the
historical/traditional
values
education
at
all
levels
is
more
relevant
than
so-called
literacy
for
everyone.
Literacy
for
everyone
– another
uncatchable
ghost,
is
a
program
for
making
corruption
easy.
The
guru
also
claims
that
micro-credit
operation
in
its
present
form
is
detrimental
to
most
of
the
poor
which
outweighs
its
benefits
only
to
a
few.
The
borrower’s
graduating
out
of
poverty
is
not
clearly
observable.
The
level
of
poverty
have
increased
rather
than
decreased.
In
his
opinion,
the
propagations
of
some
NGOs
are
also
no
less
harmful
to
our
socio-cultural
sustainability
than
that
of
the
neo-Islamic
party’s
propagation
against
our
popular
Islamic
culture.
In
short,
micro-credit
operations
are
not
performing
as
expected
and
consequently,
NGOs
are
increasingly
becoming
unpopular
to
our
people.
Why?
The
lack
of
understanding
of
the
environmental
and
cultural
aspects
of
poverty
is
one
of
the
main
causes
of
NGOs
failure.
NGOs
providing
micro-credit
to
their
targeted
Daridra
community
cannot
also
succeed.
The
term
‘Daridra’,
signifying
‘landless
poor’
is
a
neo-nomenclature
which
is
used
by
NGOs.
Poverty
alleviation
programs
(PAPs)
are
dedicated
to
address
this
new
community
only.
The
other
types
of
poor
people
such
as
Ovabi
(poverty
due
to
social
and/or
natural
reasons),
Vikshuk
(beggar),
and
Fakir
(naturalist
mystics)
are
not
included
in
PAPs
of
NGOs.
My
guru
asserts
that
micro-credit
in
cash
money
has
to
fail
to
generate
sufficient
profit,
though
most
Daridra
with
continuing
credit
facility
look
solvent
on
the
surface.
In
reality,
most
of
them
are
plunged
into
debt.
That
is
why
after
3
decades
of
micro-credit
based
PAPs,
the
number
of
hardcore
poor
is
still
on
the
increase.
The
reason
is
simply
because
most
women
Daridra
borrow
money
from
the
pro-women
NGOs
like
Grameen
Bank
and
most
of
them
give
money
to
their
husbands
for
business.
Most
husbands
incur
losses.
The
guru
also
asserts
that
cash
money
from
NGOs
cannot
beget
maximum
profit
because
the
mode
of
repayment
of
loan
is
not
designed
to
utilise
the
full
amount
for
the
agreed
period
of
loan.
Loans
are
generally
given
to
the
Daridra
for
a
period
of
one
year
or
two.
Repayment
including
interest
are
collected
weekly
which
starts
quickly
after
the
disbursement.
The
NGO
fieldworkers
strictly
adhere
to
the
collection
system
of
weekly
repayment.
A
recipient
Daridra
must
pay
the
instalments
strictly
on
time.
The
guru
reveals
that
the
Daridra
keep
a
good
amount
of
borrowed
money
aside
to
comply
with
the
obligatory
weekly
repayment.
Thus,
the
Daridra
cannot
use
the
whole
amount
of
borrowed
money
for
the
loan
period.
Interest
rate
is
also
excessively
high.
Why
doesn’t
the
guru
believe
in
the
task
of
poverty
alleviation
itself?
The
guru
suggests
that
firstly
the
pundits
are
required
to
understand
that
poverty
alleviation
for
Bangladesh
is
neither
possible
due
to
repeated
natural
causes,
nor
it
is
desirable
because
of
religio-cultural
reasons.
Secondly,
unless
the
poverty
alleviation
programs
can
be
re-formulated
in
view
of
our
cultural
and
environmental
realism,
poverty
will
continue
to
increase
pushing
the
country
toward
economic
bankruptcy
– and
hence,
unsustainability.
My
guru
sees
poverty
realistically.
He
asserts
that
though
‘poverty’
is
an
unpleasant
term
in
western
values,
in
Bangladesh,
poverty
keeps
the
poor
off
from
non-essential
consumption/consumerism.
Moderate
poverty
is
beneficial
for
socio-economic,
spiritual
and
environmental
sustainability.
Poverty-like
(simple)
lifestyle
is
a
sustainability
tool
for
the
country
where
(a)
agricultural
land
is
shrinking
to
cater
for
the
growing
housing
and
industrial
accommodation
for
its
increasing
population;
(b)
natural
causes
like
floods
and
draughts
that
sweep
the
country
frequently
affecting
lives
and
wealth;
and
(c)
river
migration
that
leaves
thousands
of
people
homeless
destitute
each
year.
In
addition,
massive
corruption
as
practised
by
both
local
and
foreign
power
groups
also
contribute
to
relative
deprivation,
at
the
macro
level.
The
guru
reveals
that
there
is
still
a
way
out
for
the
committed
pundits.
The
way
is
to
redefine
‘poverty’
in
our
own
geo-environmental
and
religio-cultural
perspectives.
A
true
poverty
is
to
be
considered
to
occur
only
when
people
experience
a
living
below
the
traditional
subsistence
level.
For
example,
the
nature
of
rural
people’s
physical
work
demands
3
meals
per
day.
When
they
are
unable
to
procure
3
meals
per
day,
due
to
the
shortage
of
food
grain,
money
or
other
exchangeable
items,
they
are
in
poverty.
People
also
require
non-food
items
and
services
to
maintain
their
social
norms.
To
acquire
them,
some
sort
of
income
or
other
means
of
affordability
are
required.
When
they
fail
to
meet
those
requirements,
they
are
also
in
poverty.
In
sum,
Bangladesh
villagers
are
in
poverty
whenever
a
minimum
nutritionally
adequate
diet
plus
essential
non-food
requirements
are
not
affordable.
Temporary
un-affordability
can
happen
to
many
non-poor
villagers
who
find
themselves
living
below
the
above
mentioned
poverty
line
due
to
floods,
droughts,
wars,
market
recession,
fires,
theft
or
robbery,
personal
vendettas,
litigation,
court
case,
illness,
loss
of
a
family
member
or
livestock,
social
and
marital
obligations,
to
list
but
a
few.
Within
this
complex
livelihood
framework
of
village
life
in
Bangladesh,
poverty
is
not
eradicable,
especially
with
the
present
approaches
– the
guru
claims.
Being
a
born
pro-poor
Baul
Fakir,
the
guru
rather
discovers
that
Bangladeshis
have
a
built-in
spirituality
to
consider
themselves
“poor”
(Garib).
People
instinctively
reflect
poverty
in
their
spirituality
and
values.
Even
rich
people
humbly
designate
themselves
as
'Garib'
when
inviting
other
people
to
eat
at
their
house.
They
say
or
write
doya
kare
ei
goriber
barite
podo
dhuli
deben
ebong
dal/saag
vath
khaben
(please
come
to
give
dust
of
your
feet
at
this
poor
person’s
place
and
eat
rice
with
lentils/leafy
vegetables).
This
cultural
civility
exists
throughout
Bangladesh.
It
is
not
a
pejorative
in
Bangladesh,
for
affluence
or
no-poverty
for
everyone
is
neither
possible
due
to
natural
causes
as
indicated
earlier
nor
culturally
desirable,
as
Bangladesh
culture
recognises
poverty
as
a
pretext
for
happiness
with
a
‘little’
excess
i.e.
solvency
(Svassolotha).
My
guru
sings:
চাহিদার
বেশী
যদি
আসে
গরীবের
ঘটে
তার
সুখের
উল্লাস
ভূবন
কানপাই।
আর
সেই
ধনীর
কপাল
এতই
মন্দ
যে
সুখের
খোঁজে
জীবন
দাই
-
তবু
সুখ
নাহি
পাই।
দুঃখ
ছাড়া
সুখ,
না
পাই
কে
হায়।
Chahidar
beshi
jodi
ashe
goriber
ghote
Tar
shukher
ullash
bhuban
kanpai.
Ar
sei
dhonir
kopal
etoi
mondo
Je
shuker
khoje
jibon
dai
– tobu
shukh
nahi
pai.
Duksha
sara
sukh,
na
pai
ke
hai.
If
a
poor
gets
a
little
more
than
his/her
basic
needs,
his/her
pleasure
shakes
the
earth.
And
unlucky
is
that
rich
who
craves
for
happiness,
but
never
experiences
it.
Happiness
is
unknown
to
the
people
without
the
experience
of
sorrow.
The
guru
also
reveals
that
Ovabi’s
poverty
is
due
to
land
erosion,
bad
harvest,
indebtedness
due
to
social
reasons
and
natural
causes.
Thousands
of
hectares
of
land
are
eroded
each
year
resulting
in
hundreds
of
thousands
of
people
becoming
landless
and/or
homeless.
Climatic
conditions
can
result
in
bad
harvest.
Borrowing
for
agricultural
purposes
often
throws
the
debtors
into
poverty.
Social
obligations
such
as
wedding
ceremonial
expenses
including
dowry,
the
treatment
of
fatal
illness
of
family
member/s,
and
death
ritual
expenses
also
push
many
households
into
immediate
poverty.
Finally,
floods,
cyclones
and
droughts,
which
are
common
in
Bangladesh,
can
force
many
people
into
poverty.
My
guru
considers
this
poverty
as
irresistible.
Yet,
most
of
the
poor
of
the
Ovabi
category
can
recover
themselves
over
a
period
of
time
as
long
as
the
same
situation
is
not
repeated
too
frequently.
Some
poor
village
widows
with
young
children
live
by
begging.
Some
disabled
people
(male
and
female)
also
live
their
lives
begging.
Some
semi-disabled
elders
beg
as
a
habit
of
earning
an
extra
income
for
their
family.
Still
others
pursue
begging
as
a
means
of
self-reliance.
Due
to
various
circumstances,
about
1%
of
heads
of
village
households
support
their
families
by
begging
and
accepting
alms.
This
occupation
needs
no
cash
investment.
It
is
socially
acceptable
for
poor
widows,
the
old,
the
lame,
the
blind,
and
the
priests.
As
alms
giving
in
cash
or
kind
is
a
Muslim
religious
obligation
for
non-poor;
without
beggars
and
Fakirs,
the
non-poor
cannot
perform
this
socio-religious
obligation.
Genuine
beggars
are
even
invited
to
visit
non-poor
households
from
time
to
time.
Hence,
begging
cannot
be
removed.
Fakir’s
(mystics)
poverty
is
again
different
and
non-eradicable.
A
Fakir
is
one
who
deliberately
possesses
nothing
beyond
bare
necessities
on
socio-religious
and
spiritual
grounds.
Baul
gurus
are
socially
recognised
as
Fakir.
The
Gurus
live
pro-environmental
lives;
eats
no
meat,
nor
eggs;
and
observe
asceticism.
The
Fakirs
who
are
not
yet
elderly,
they
do
not
even
drink
milk.
My
guru
has
started
drinking
milk
only
recently;
my
guru
Ma
Laily
still
does
not.
Both
of
them
believe
milk
for
every
person
in
Bangladesh
is
neither
necessary,
nor
sustainable.
Only
children
and
elderly
people
need
milk
for
their
growth
and
longevity
respectively.
Milk
drinking
by
healthy
people
between
childhood
and
old
age
is
like
pouring
water
into
a
jar
already
full
of
water.
Bangladesh
does
not
have
enough
lands
to
grow
food
for
its
people
as
well
as
to
raise
cows
for
everyone
to
drink
milk.
Fakirs
are
well
respected
by
most
people,
and
jealously
disrespected
by
some
of
the
religious
leaders
and
elite
because
of
the
Fakirs’
social
and
religious
activism/praxis,
which
is
labelled
as
heretic.
Yet,
in
the
present
time
of
environmental
degradation
and
illiteracy
in
Bangladesh,
the
NGOs
and
the
government
agencies
value
the
Fakirs
as
the
social
and
environmental
facilitators/mentors/animators.
The
government
of
Bangladesh
invite
the
renowned
Baul
Fakirs
to
broadcast
on
radio
and
television
programs
relating
to
environmental
ethics,
agriculture,
fishing,
food
habits,
population
control,
morality,
and
literacy/schooling.
Finally,
my
guru
shows
a
one-way
road
with
3
lanes
towards
poverty
reduction
and
prevention.
The
first
lane
– eradication
of
corruption
-
would
facilitate
fair
distribution
of
public
money,
goods
and
services.
To
reduce
all
sorts
of
corruption
is
the
way
forward
to
this
lane.
In
addition
to
the
RAB’s,
mob’s
and
special
tribunal’
performances,
the
Prime
Minister
of
the
country
must
declare
that
s/he
is
NOT
corrupt.
This
claim
of
the
Prime
Minister
alone
can
be
the
panacea
for
eradicating
corruptions.
The
second
lane
– patriotism
-
would
trigger
the
country’s
self-reliant
sustainability
possibility.
A
political
slogan
‘Deshi
panya,
kine
hao
dhanya‘
-
be
proud
of
using
Bangladeshi
products
– in
conjunction
with
its
practice
religiously
by
the
Prime
Ministers
and
elite
community
home
and
abroad
just
for
a
year
or
two
will
tremendously
benefit
the
country.
To
underpin
the
second
lane
to
function
at
the
productivity
level,
all
we
need
is
to
channel
a
year
or
two’s
development
budget
to
be
invested
in
the
rural
energy
and
home-scale
industry/productivity
sector
– the
third
lane.
In
this
regard
guru
Aziz
Shah
Fakir
talks
about
renewable
energy
(solar
electricity
and
biogas).
Solar
electricity
will
facilitate
home-scale
Laagsoi
prajukti
(appropriate
technology)
to
flourish;
and
biogas
will
replace
biomass
use
in
cooking
in
the
one
hand,
and
sludges
from
bio-digesters
will
restore
the
degrading
land
fertility,
on
the
other.
Dated
12/04/2005 www.bangladesh-web.com
Md.
Amzad
Hossain
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