Naturalist
Baul
Gurus
who
are
dedicated
to
the
sustainability
of
mother
nature
have
high
esteem
for
scriptural
wisdom.
Wisdom
has
it
that
sustainability
of
global
humanity
and
of
the
environment
cannot
be
achieved
through
the
modern
sciences
and
economics
devoid
of
the
ethical
aspects
of
human
life.
Bauls
compare
the
modern
sciences
with
copper,
and
ethics
with
gold.
Lalon
Fakir
sings:
মন
তোমার
গান
জানা
গেলো
পিতল
কিনে
সোনা
বলো,
সেরাজ
সাঁইয়ের
বচন
ভুলে
রে
লালন
মূল
হারালি
তুই
দিনে
দিনে।
Mon
tomar
gun
jana
gelo
pitol
kine
sona
bolo,
Seraj
Sain
er
bochon
vule
re
Lalon
Mul
harali
tui
dine
dine.
(This
is
the
quality
of
your
mind:
you
buy
copper
and
call
it
gold.
Neglecting
the
lessons
of
Seraj
Sain
(Guru),
Lalon
loses
his
grounding
in
day
by
day.)
Bauls
stress
that
the
original
source
of
human
ethics
is
stored
in
the
revealed
scriptures
in
the
form
of
literature.
Gurus
have
the
true
meaning
of
scriptural
ethics
and
their
application.
The
distorted
version
of
scriptural
ethics
as
is
found
in
modern
literature
(and
known
as
modern
ethics)
has
resulted
in
pervasive
ethical
degradation.
Bauls
are
shocked
observing
the
modern
ethicists
(including
Pundits
and
Ulama)
who
are
sharply
developing
blindness
to
scriptures.
The
ethicists
who
claim
themselves
to
be
freethinkers
are
apparently
engaged
in
scriptural
rebuttal.
A
handful
of
them
are
also
engaged
in
crusades.
Both
groups
appear
to
have
lost
all
insight
into
the
sustainability
aspects
(the
deep
ecology)
of
scriptures;
though
in
their
blindness
they
seek
triple-bottom-line
sustainability:
social
sustainability,
economic
sustainability
and
environmental
sustainability.
Bauls
see
economic
sustainability
as
unachievable
unless
these
ethicists
can
envision
the
scriptural
ethics
of
self-reliant
natural
living
and
avoid
becoming
absorbed
into
the
pervasive
universalisation.
Applying
scripturally
recommended
self-reliant
simple
living
and
so
producing
a
socially
sustainable
community
will
generate
the
synergy
needed
to
establish
economic
sustainability
on
the
one
hand,
and
also
pave
the
way
to
environmental
sustainability,
on
the
other.
Gurus
have
transmittable
wisdom
and
know-how
for
the
achievement
of
sustainability
in
context.
Guru
(Mahtma)
Gandhi
said
that
the
earth
has
enough
for
need,
but
not
for
greed.
Earlier
though,
unlettered
Baul
Guru
Lalon
Fakir
realized
that
educated
people
develop
blindness
in
varying
states
while
they
study
scriptures.
They
are,
therefore,
likely
to
fail
to
envision
the
natureís
own
way
of
sustainability
as
manifest
in
the
revealed
scriptures.
Guru
Lalon
sings:
এ
সব
দেখি
কানার
হাট
বাজার।
ভেদ
বিধি
সব
শাস্ত্র
কানা
যদি
কানা
মন
তোমার।
পন্ডিত
কানা
অহংকারে
নেতা
কানা
স্বার্থে
ভরে
সরকার
কানা
অজ্ঞ
ভারে
সে
মানে
না
কোনো
আচার।
এক
কানা
কয়
আর
এক
কানারে
চলো
দেখি
যাই
ভব
পারে
নিজেই
কানা
পথ
চিনে
না
পরকে
ডাকে
বারম্বার।
কানা
কানা
ধলা
মেলা
বোবাতে
খাই
রসগোল্লা
লালন
তেমনি
মদনা
কানা
ঘুমের
ঘোরে
দই
বাহার।
A
sab
dekhi
kanar
haat
bazar.
Veda
bidhi
sab
sastra
kana
jodi
kana
mon
amar.
Pundit
kana
ahankare
Sadhu
kana
onbichare
Fakir
kana
dewana
bhare
se
mane
na
kono
achar.
Ek
kana
koy
ar
ek
kanare
Chal
dekhi
jai
bhaba
pare
Nejei
kana
path
chine
na
porke
dake
barongbar.
Kana
kana
dola
mela
Bobate
khai
rosgulla
Lalon
temni
modna
kana
ghumer
ghore
dai
bahar.
Interpretation.
I
see
all
these
as
the
market
place
of
blind
people.
All
Scriptures
appear
blind
if
my
own
mind
is
blind.
Scholars
are
blind
to
their
pride
Sadhus
are
blind
of
being
non-judicious
Fakirs
are
blind
of
ecstasy
and
obey
no
rituals.
One
blind
person
calls
other
blind
saying
"let
us
go
across
the
world".
He
himself
does
not
know
the
path
yet
calls
other
to
follow
him
time
and
again.
While
the
blind
debate
amongst
themselves
The
dumb
will
enjoy
their
food.
Lalon
Fakir
is
a
blind
but
mischievous
who
applauses
while
in
sleep.
Bauls
reveal
that
scriptures
appear
to
lack
the
reflective
quality
that
might
give
clarity
in
people’s
minds
because
people’s
consciousness
has
become
blinded
by
ego,
insensibility
and
emotion.
This
blindness
leads
many
highly
educated
people
to
fail
to
envision
the
sustainability
aspects
of
scriptures.
These
aspects
are
revealed
often
in
metaphor.
The
common
people
understand
metaphors
simply.
Their
faith
in
the
divine
reward
for
simple
living
adds
to
a
unity
of
sustainability.
This
is
a
way
of
composition
of
scriptures
-
literature
of
the
highest
levels.
As
suggested
in
the
above
song,
Bauls
ear-mark
free-thinkers
as
Pundits
(highly
educated),
Ulama
as
Sadhus,
and
mystics
as
Fakirs.
Bauls
consider
all
these
to
be
blind,
for
they
conceive
and
interpret
scriptures
differently
just
as
blind
people
conceive
and
describe
an
elephant
differently.
Yet
all
of
the
blind
defend
their
views
and
attack
others.
Sophistry
among
Pundits,
Ulama
and
Baul
Fakirs
concerning
apparently
harsh
rules
of
the
Merciful
Allah
of
Islam
lies
in
their
varying
individual
perceptions
and
interpretations
though
they
follow
the
same
Scriptures
(the
Quran
and
the
Traditions).
This
prevails
because
the
mental
make-up
of
all
three
of
these
groups
is
different
one
from
another.
They
receive
their
foundation
as
well
as
advance
education
and
training
in
different
environments.
Learning
mechanisms,
social
aspirations
and
religio-spiritual
pursuits
of
the
people
in
context
are
different.
So,
they
understand
the
same
set
of
scriptural
literature
differently.
Ulama
are
generally
educated
at
Madrasa
and
learn
their
religion
(Islam)
only
literally,
and
therefore
superficially.
In
their
interpretations
and
perceptions
of
the
scriptures
they
are
all
exoteric,
and
differ
one
from
another
widely.
Freethinkers
are
mostly
educated
in
various
disciplines
with
varying
degrees
of
secular
learning.
They
learn
about
the
religion
of
Islam
by
independently
studying
the
English
translation/interpretation
of
the
Quran
and
Hadiths.
Yet
some
of
them
consider
themselves
as
competent
enough
to
challenge
the
validity
of
having
a
faith
in
the
existence
of
God
and
a
belief
in
Islam.
Problem
here
is
clarified
when
we
reflect
that
the
same
freethinkers
read
books
on
other
subjects,
such
as
medicine
or
law,
and
they
do
not
claim
any
such
critical
competence.
They
faithfully
rely
on
physicians
for
their
health
affairs
and
a
lawyer
for
legal
matters.
They
also
believe
in
the
literature
of
medicine
and
law.
The
Baul
Fakirs
of
Bangladesh
are
known
as
"heterodox
mystics"
due
to
their
veneration
of
Gurus
and
Mazars,
and
for
their
apparent
heresy
against
some
of
the
views
of
Sadhus
and
Pundits
of
Islam
on
the
one
hand,
and
for
their
movements
beyond
the
Shariat
(outward
Islam),
on
the
other.
Baul
Fakirs
are
mostly
unlettered
and
have
no
direct
access
to
literature.
They
receive
their
foundation
learning
and
training
from
their
Guru
transmitted
heart
to
heart
and
by
inner
realization.
So,
a
Baul’s
interpretations
of
scriptures
are
again
different.
They
are
mostly
esoteric.
The
foundation
learning
of
Baul
Fakirs
like
other
village
artisans
generally
includes
the
skills
and
wisdom
for
self-reliant
living
for
sustaining
themselves
in
the
midst
of
various
man-made
and
natural
adversities.
The
broad
meaning
of
foundation
learning
is
illustrated
by
the
following
Bengali
folk
story:
A
pundit
(scholar)
was
once
crossing
a
big
river
on
a
boat.
On
the
way
the
pundit
asked
the
boatman
you
know
how
to
read
or
write?
Then
25%
of
your
life
is
spoiled.
After
a
while
the
pundit
asked,
“Do
you
know
why
tides
take
place?
Then
50%
of
your
life
is
spoiled.”
Again
he
asked,
“You
know
why
eclipses
occur?
Then
75%
of
your
life
is
spoiled.”
In
the
mean
time
a
storm
developed.
The
boatman
asked
the
pundit,
“Do
you
know
how
to
swim?”
The
boatman
exclaimed:
“Then
100%
of
your
life
is
spoiled.”
The
present
sophistry
and
scepticism
regarding
Muslim
God
and
His
Scripture,
and
the
Prophet's
(sm.)
sayings
and
doings
as
thrown
by
Pundits
are
similar
to
the
queries
of
novice
Bauls
during
their
foundation
learning.
They
are,
in
principle,
very
close
to
freethinker
Pundits
in
some
respects.
Novice
Bauls
are
sceptical
fundamentalists:
they
are
agnostic
about
God,
about
religions,
about
science
and
logic,
but
still
they
are
fundamental(ist)
believers
in
the
words
of
Guru.
Gurus
believe
in
the
Supreme
Guru
ñ
God
of
nature,
the
synergistic
entity
in
origination
and
ending
of
all
natural
forces.
Jethai
patan,
sethai
utthan
(beginning
begins
from
the
end).
Natural
forces
nourish
regeneration.
In
their
scepticism
to
religious
rituals
Bauls
pose
questions.
For
example:
সুন্নত
নফল
ফরজ
সকল,
রাকাত
গোণো
নামাজে;
থাকলে
এতো
হিসাব
কিতাব,
বরযখ
ঠিক
রয়
কিসে?
Sunnat
nafal
faraz
sokol,
rakat
gano
namaje;
Thakle
eto
hisab
kitab,
barjokh
thik
roy
kise?
(How
can
one
concentrate
if
all
the
rituals
are
counted
during
prayer/contemplation?)
In
the
context
of
qualitative
inequality
amongst
people,
Bauls
wonder
why
এক
এ
কুরআন
পড়া
শুনা,
কেউ
মৌলবী
কেউ
মাওলানা;
আবার
দাহেরা
হয়
কত
জনা,
সে
মানে
না
সরার
কাজী।
Ek
e
Quran
pora
shuna,
Kew
maulavi
kew
maulana;
Abar
dahera
hoy
koto
jona,
se
manena
shorar
kazi.
(By
studying
the
same
Quran,
some
are
learned,
some
scholars,
yet
some
heretics.)
Bauls
are
skeptical
about
the
religious
doctrines
of
human
sufferings:
যদি
যখনকার
ভোগ
তখন
বুঝি,
শিশু
তবে
হয়
কেনো
রুগী।
লালন
বলে
বলো
দেখি,
শিশুর
কখন
গুণাহখাতা?
Jodi
jakhan-kar
bhog
takhan
bhugi,
Shishu
tabe
hoy
keno
rugi.
Lalon
bole
bolo
dekhi,
shishur
kakhan
guna
khata?
(If
we
suffer
due
to
the
mis-deeds
of
the
present,
then
why
do
infants
become
sick
and
how
through
sin
can
we
account
for
this?)
Bauls
like
Pundits
are
sceptic
of
religious
God
himself.
আমি
জানিতে
চাই
দয়াল
তুমার
আসল
নামটা
কি?
আমরা
বহু
নাম
ধুরাধামে,
কতো
রকমে
ডাকি।
কেহ
তোমায়
বলে
ভগবান
গড
বলে
কেউ
করে
আহবান
কেউ
খোদা
কেউ
জিহবা
কেউ
পার্সিয়ান
গাইলাম
জনম
ভরা
মুখস্ত
গান,
মুখ
বুলা
টিয়া
পাখী।
কেউ
পিতা
কেহ
পুত্র
কয়
বন্ধু
বলে
কেউ
দেই
পরিচয়
তুমি
সকলের
সকল,
আবার
কারুর
কেহ
নয়
তোমার
যে
আসল
পরিচয়,
আমরা
তার
বুঝবো
কি?
সর্ব
শাস্ত্রে
শুনিতে
যে
পাই
তোমার
নাকি
মাথাপিতা
নাই
তবে
তোমার
নাম
কি
রাখলো
সাঁই
সদাই
ভাবি
তাই
তুমি
নাম
কি
অনামী
সাঁই,
আমরা
তার
বুঝি
বা
কি?
Ami
janite
chai
doyal
tumar
asal
naam
ta
ki?
Amra
bohu
name
dhuradhame,
koto
rokome
daki.
Keho
tumai
bole
Bhagawan
God
bole
kew
kare
ahhaban
Kew
Khuda
kew
Jehoba
kew
koy
Parsian
Gailam
janam
vora
mukhasta
gaan,
mukh
bula
tia
pakhi.
Kew
pita
kew
keha
putra
koy
bandhu
bole
kew
dei
porichoy
Tumi
sokoler
sokol,
abar
karur
keha
noy
Tumar
je
asal
porichoy,
amra
tar
bbujhbo
ki?
Sarba
sastre
sunite
je
pai
tumar
naki
matha
pita
nai
Tabe
tomar
naam
ke
rakhlo
sain
sodai
vabi
tai
Tumi
nami
ki
onaami
sain,
amra
tar
bujhhi
baki?
(O
merciful
God,
I
want
to
know
your
real
name.
We
call
you
by
many
names
in
many
forms.
Some
call
you
Bhagawan,
some
God
Some
Kkuda,
some
Jehova,
yet
some
call
you
Parsian.
We
sang
our
songs
lifelong
from
memory,
just
as
parrots
do.
Some
call
you
Father,
some
son,
some
Friend
You
are
everything
for
everyone,
and
no-one
to
anyone
at
times
How
can
we
know
your
true
identity?
All
scriptures
inform
us
that
you
do
not
have
parents
Then
who
gave
you
your
name,
I
always
wonder
whether
you
are
with
name
or
without,
how
can
we
know
that?)
Yet
at
another
point
Bauls
differ
from
Pundits.
In
their
faith
in
a
Guru.
Bauls
believe
that
guru
vakya
sar,
ar
sob
bahya
jnan
(only
Guru’s
discourse
has
insight
ñ
others
are
superficial).
Bauls
are
so
deeply
Guruvadi
because
Gurus
are
personages
with
the
truth
of
phenomenal
manifestation.
Bauls
say
that
all
human
being
must
have
faith
in/on
someone.
I
say
my
name
Harun
and
maintain
it
because
my
parents
called
me
Harun.
I
believe
them
in
their
naming
of
me.
Society
has
also
accepted
a
man
as
my
father
whom
my
mother
claims
to
be
my
father
without
any
proof
whatsoever.
The
case
of
God
to
people
and
the
case
of
father
to
a
child
and
to
a
society
is
no
different.
All
are
based
on
belief,
and
belief
is
based
on
faith
in
Guru
(who
knows
the
truth
as
my
mother
knows
of
my
true
father).
We
do
believe
in
medicine
given
by
doctors
and
law
by
lawyers,
for
we
have
faith
on
Gurus
of
medicine
and
law
respectively.
The
outcome
of
a
Pundit’s
deliberate
deprivation
from
comprehending
the
wisdom
of
Guru
is
increasingly
being
manifest
in
all
spheres
of
our
global(ised)
society.
Numerous
people
are
being
killed
everyday
and
resources
destroyed.
Many
are
losing
their
money,
their
assets.
Many
women
are
losing
their
sanctity.
In
a
global
perspective,
all
these
losses
are
acts
of
terrorism
if
done
by
Muslims.
In
Bangladesh
such
terrorism
is
ascribed
as
crimes
arising
out
of
political
turmoil.
However,
the
religion
of
Islam
is
blamed
by
some
Pundits
with
Muslim
backgrounds
for
killing
many
people
throughout
its
history.
Those
Pundits
present
comprehensive
accounts
of
Quranic
verses
in
support
of
killing
infidels.
Truly,
the
Quran
supports
the
killing
of
infidels.
Pundits
note
this
as
utter
cruelty.
Sadhus
treat
the
killing
of
infidels
as
religiously
meritorious.
Baul
Fakirs
prefer
to
assess
them
case
by
case.
In
the
assessment
they
apply
their
third
eye
(mystico-spiritual
mirror)
and
gather
wisdom
about
unimaginable
acts
ñ
cruel
or
otherwise
-
including
killing
apparently
innocent
people,
if
the
acts
are
performed
by
Gurus
as
reflected
in
the
Quran:
18:63
He
replied:
"Sawest
thou
(what
happened)
when
we
betook
ourselves
to
the
rock?
I
did
indeed
forget
(about)
the
Fish:
none
but
Satan
made
me
forget
to
tell
(you)
about
it:
it
took
its
course
through
the
sea
in
a
marvellous
way!"
18:64
Moses
said:
"That
was
what
we
were
seeking
after:"
So
they
went
back
on
their
footsteps,
following
(the
path
they
had
come).
18:65
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.
18:66
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?"
18:67
(The
other)
said:
"Verily
thou
wilt
not
be
able
to
have
patience
with
me!"
18:68
"And
how
canst
thou
have
patience
about
things
about
which
thy
understanding
is
not
complete?"
18:69
Moses
said:
"Thou
wilt
find
me,
if
God
so
will,
(truly)
patient:
nor
shall
I
disobey
thee
in
aught."
18:70
The
other
said:
"If
then
thou
wouldst
follow
me,
ask
me
no
questions
about
anything
until
I
myself
speak
to
thee
concerning
it."
18:71
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!"
18:72
He
answered:
"Did
I
not
tell
thee
that
thou
canst
have
no
patience
with
me?"
18:73
Moses
said:
"Rebuke
me
not
for
forgetting,
nor
grieve
me
by
raising
difficulties
in
my
case."
18:74
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!"
18:75
He
answered:
"Did
I
not
tell
thee
that
thou
canst
have
no
patience
with
me?"
18:76
(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."
18:77
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!"
18:78
He
answered:
"This
is
the
parting
between
me
and
thee:
now
will
I
tell
thee
the
interpretation
of
(those
things)
over
which
thou
wast
unable
to
hold
patience.
18:79
"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.
18:80
"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).
18:81
"So
we
desired
that
their
Lord
would
give
them
in
exchange
(a
son)
better
in
purity
(of
conduct)
and
closer
in
affection.
18:82
"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
wast
unable
to
hold
patience."
The
Punditya
(scholarship,
logic)
of
Moses
utterly
failed
to
imagine
the
reasons
behind
the
above
apparently
absurd
acts.
Bauls
acquire
higher
truth
(wisdom)
from
this
story
ñ
wisdom
for
sustainability.
Pundits
seek
reformation
of
the
religion
of
Islam
by
way
of
modifying
the
Quran.
To
that
end
some
Pundits
suggest
the
application
of
logic,
science
and
scepticism.
They
refute
faith
and
argue
that
belief
without
evidence
make
no
sense.
Faith
and
belief
are
not
needed
because
they
hold
us
backward.
We
need
reason,
logic,
understanding,
knowledge
and
doubt.
It
is
scepticism
that
has
made
the
world
advance,
not
faith.
To
them,
faith
is
for
credulous
people.
Intelligent
people
do
not
believe.
They
question,
they
think,
they
ponder,
they
scrutinize
and
they
doubt.
Bauls
in
their
state
of
immaturity
think
like
Pundits.
They
pose
to
examine
the
name
of
their
father
through
freethinking.
In
the
end,
they
resolve
in
believing
their
mother
Guru.
This
is
why
Bauls
do
not
waste
time.
They
submit
to
their
Gurus
and
hold
faith
and
belief
in
them;
because
Bauls
know
that
there
is
a
limit
to
everything.
Freethinking
has
also
a
stuck-point
which
requires
ëfaithí
or
ëbeliefí
to
overcome.
Baul
mysticism
(higher
truth)
begins
here.
Pundits
are
blind
of
it.
They
fail
to
conceive
the
insights
of
the
Quranic
stories
of
sleeping
in
the
cave
over
300
years,
remain
alive
for
40
days
in
the
stomach
of
a
fish,
collection
and
boarding
of
all
creatures
in
pairs
on
an
ark,
flying
in
the
air,
miraj
and
so
on.
Freethinker
Pundits
cannot
have
any
clues
of
these
sorts
of
Quranic
revelations.
How
can
then
Pundit
reform
the
Quran.
Unless
they
can
learn
the
grammar
of
freethinking
from
a
Guru,
it
is
a
futile
exercise.
Bauls
discard
all
three
of
intellectual
skepticism,
science
and
logic
if
these
are
exercised
without
their
respective
limitations.
Bush
and
Sharon
are
not
yet
believers
in
complete
Islam.
They
perhaps
apply
the
skepticism
of
freethinking
through
and
through;
though
the
inner
meaning
of
their
war
on
terror
may
be
quite
different.
Wisdom
reveals:
truth
remains
in
the
opposite
as
everything
is
its
opposite.
However,
scepticism,
logic,
reason,
doubt,
science
all
can
also
induce
Pundits
like
Bush
and
Sharon
to
kill
people
and
destroy
resources
indiscriminately.
The
Quran
being
a
scripture
with
complete
code
of
life
should
surely
support
killing
infidels.
If
a
Punditís
mother
is
killed
or
raped
in
front
of
the
Pundit,
what
would
s/he
do?
What
does
the
scientific
laws
of
the
day
do?
If
capital
punishment
is
exercised
in
such
cases,
then
what
is
wrong
with
the
acts
(including
killing
infidels)
for
sustainability
of
the
Quran?
The
Quran
deals
mainly
with
the
essence
of
humanity,
which
remains
unchanged
over
time.
Greed,
anger,
lust
-- all
these
still
prevail.
Dealing
with
human
essence
is
the
primary
science.
Innovations
and
inventions
are
only
secondary
to
it.
Bauls
respect
individual
freedom
-
freedom
of
mind
and
freedom
of
belief,
but
not
freedom
of
expressing
opinion,
for
it
can
go
wrong
and
create
controversy,
especially
if
the
opinions
expressed
are
construed
as
based
on
skepticism,
logic
and
intelligence.
Should
Pundits
desire
to
opine
on
religious
matters,
especially
the
Islamic
rules
of
killing,
they
should
first
seek
to
learn
about
the
nature's
ways
of
dealing
through
a
science
of
living
by
killing
or
killing
for
a
living.
The
whole
ecosystem
is
founded
on
this
scientific
practice.
Man
cannot
survive
at
all
beyond
the
law
of
nature.
All
religions
of
the
world
have
some
provision
for
killing
for
the
sake
of
human
sustainability
in
varying
degrees.
Bauls
sing
strongly
in
support
of
the
view
of
varying
degrees
taking
things
to
a
degree
that
provides
a
pace
for
replenishment.
This
is
the
law
as
well
as
the
science
of
sustainability.
The
entire
Quranic
revelation
is
central
to
sustainability
management.
Many
Pundits
are
totally
ignorant
of
it.
They
act
on
only
a
few
verses
of
the
Quran,
though
acting
only
literally.
Their
study
of
the
Quran
is
of
limited
scope
like
the
following
act
of
Mullah
Nasiruddin:
Sufi
Mullah
Nasiruddin
was
once
seriously
searching
for
something
under
a
light
post
in
front
of
his
house.
One
asked
him:
What
are
you
looking
for
Mullah?
A
bunch
of
keys.
Where
have
you
lost
it?
Inside
my
house.
Why
are
you
then
searching
here?
There
is
much
more
light
here.
The
scriptures
are
well
recognized
as
the
highest
pieces
of
literature.
To
understand
the
literature
of
Sarat
Chandra,
Tagore,
Nazrul,
Jasimuddin
-- the
Bengali
students
start
by
learning
them
from
teachers
in
their
primary
schools
and
continue
even
though
they
are
at
university
study.
The
Quran
as
a
scriptural
literature
deserves
even
more.
Pundits
would
not
treat
algebra
or
biology
in
this
way,
as
presenting
just
one
message
at
all
levels.
Bauls,
so,
grieve:
কই
হলো
গুরু
পদে
মতি
মতি
আমার
কই
হলো।
আজ
হবে
কাল
হবে
বলে
কথাই
কথাই
দিন
ফুরালো।
ইন্দ্র
আদি
সব
বিবাদি
সব
তাতে
বাধাই
কালো
কারো
কথা
কেউ
শুনে
না
উপায়
কি
করি
বলো।
যে
রূপ
দেখি
তাইতে
আখিঁ
হয়ে
যায়রে
বিভোর
দ্বীপের
আলো
এসে
ভবে
কি
কর্ম
সবে
করিলো
লালন
বলে
সকল
আমার
যজ্ঞের
ঘি
কুত্তায়
খেলো।
Koi
holo
guru
pode
moti
amar
koi
holo.
Aj
hobe
kal
hobe
bole
kothai
kothai
din
furalo.
Indra
adi
sab
bibadi
sab
tate
badhai
kalo
Karo
katha
kew
sune
na
upai
ki
kari
balo.
Je
rup
dekhi
taite
ankhi
hoie
jai
re
bivoro
Dviper
alo
dekhe
jemon
ure
patonga
pure
molo.
Ki
korite
eshe
vobe
ki
karma
sobe
korilo
Lalon
bole
sokol
amar
jagner
ghee
kuttai
khelo.
(Where
is
my
loyalty
to
my
Guru.
I
pass
my
days
leaving
things
to
do
tomorrow.
Everyone
is
dispute-loving
and
they
fall
into
conflict
over
all
things.
No
one
listens
to
anyone
else,
what
is
the
remedy?
People
are
attracted
to
whatever
things
they
see,
same
as
insects
who
fall
into
the
fire.
Why
do
people
do,
as
they
do
with
no
responsibility
for
what
they
should
do?
Lalon
says
that
all
my
sacred
ghee
is
taken
by
dogs).
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