My
last
discourse
dated
7/11/2002
concluded
that
decomposed
things
generate
organisms
and
support
life.
Many
animals,
fish
and
birds
live
on
dead
or
decomposed
things
-
wastes.
Vultures,
crows
and
many
other
species
and
organisms
sustain
themselves
consuming
decomposed
wastes
only.
Crops,
plants
and
trees
grow
and
live
on
decomposed
organisms
and
clean
them.
If
dead
animals
and
kitchen
wastes
are
all
concealed
or
incinerated
in
order
to
maintain
environmental
cleanliness,
then
it
is
more
a
cleansing
act
of
biodiversity.
Some
pundits
of
Bangladesh
suggest
cultivation
of
only
large
species
of
fish,
for
large
fish
are
economically
more
profitable
than
that
of
small
ones.
These
pundits
do
not
think
about
king-fishers,
river-gulls
and
many
other
marine
birds
and
snakes
that
are
dependent
on
small
fish
for
their
food.
Being
a
hard-core
religio-philosophical
sect,
Bauls
paradoxically
discard
conventional
religious
rites
and
practices
at
mosques
and
temples.
They
are
averse
to
mosques
and
temples.
Bauls
are,
instead,
ceremonious
to
nature
conservation
(seminalism
and
services
to
living
beings).
It
is
part
of
their
faith:
simplicity,
spiritualism,
seminalism,
synthesis
and
services.
Bauls
vow
their
religious
faith
to
the
sustainablity
of
nature
-
natural
wholeness.
Their
faith
is
purely
nature
centric.
It
is
out
and
out
non-conventional
too.
Bauls
address
the
Creator
of
nature
not
with
the
conventional
attributive
names
like
Ram,
Rahim,
Gafur,
Krisna,
Kala,
Rahman.
They,
instead,
address
Him
as
Achin
Pakhi
(unknown
bird),
Moner
Manusa
(man
of
the
mind),
Meen
(fish/semen).
Bauls
see
man,
bird
and
fish
in
relation
to
their
respective
natural
habitats
such
as
soil,
tree
and
water.
Natural
resources
are
angels/deity
to
Bauls.
Homage
to
nature
is
their
creed.
Bauls,
thus,
believe
in
the
integrity
and
sustainability
of
mother
nature.
My
guru
teaches
that
living
naturally
(simplicity)
is
human's
Shariat
-
code
of
life.
Human
health
management
through
conservation
of
seed
energy
is
their
Tariqat
-
way
of
life
(seminalism).
To
seek
to
understand
the
mystery
of
mother
nature
is
Baul's
Marifat
-
intellectual
exercise
(spiritualism),
and
to
facilitate
sustainability
of
the
ecosystem
is
their
Haqiqat
-
reality
(synthesis).
Co-existence
with
harmonious
relationships
with
the
ecosystem
is
Baul
values;
and
ecosystems
health
management
is
their
religious
duty
(services).
Worshipping,
fasting,
almsgiving
and
pilgrimage
-
all
are
performed
by
Bauls,
though
non-conventionally,
in
order
to
maintain
harmonious
co-existence
with
the
ecosystem.
My
guru
Aziz
Shah
Fakir
interprets
Islam
and
Hinduism
in
terms
of
serving
nature.
Human
sin
and
holiness
are
considered
by
Bauls
in
terms
of
mantaining
eco-systemic
balance
of
a
given
land.
Lalon
sings:
পাপ
পূণ্যের
কথা
আমি
কারে
বা
সুধাই।
এক
দেশে
যা
পাপ
গণ্য,
অন্য
দেশে
পূণ্য
তাই।
Paap
punnyer
kotha
ami
kare
ba
sudhai.
Ai
deshe
ja
paap
gonnya,
onnya
deshe
punnya
tai.
(Who
should
I
ask
about
sin
and
holiness.
What
is
considered
as
sinful
in
this
country
is
considered
as
holy
in
another).
According
to
Bauls,
human
sin
in
Bangladesh
is
booming
concurrently
with
the
degrading
ecosystem
health
of
the
country.
Aquatic,
soil,
forest
and
aero
species
are
declining.
Bauls
are
worried
about
the
present
trend
of
this
ecosystemic
downfall.
Baul
pathway
to
address
this
situation
is
required
to
be
adopted
before
it
is
too
late.
Human's
acceptance
of
subordination
to
nature
has
traditionally
been
functioning
in
the
village
value
system
in
respect
to
the
power
of
soil,
light,
water
and
air.
Village
values
treat
these
four
fundamental
elements
as
their
angels.
Due
to
the
gradual
decay
of
traditional
values
as
occurring
globally,
village
Bangladesh
is
no
exception
-
it
is
touched
by
the
same
breakdown
in
values.
The
country
is
now
infected
by
the
western
culture
apparent
with
the
lack
of
values.
Traditional
values,
therefore,
need
to
be
revived
if
renewable
are
to
be
utilised
as
an
integral
part
of
community
life
support
systems:
i.e.
an
'identification'
of
the
value
of
renewable
(angels)
and
the
‘displacement'
of
egocentric
attitude
toward
nature.
Female
Baul
guru
Laily
Shah
of
Choraikole
in
Kushtia
district
believes
that
renewable
can
beget
sustainability
and
sustainability
can
beget
human
contentment,
provided
an
utter
veneration
to
renewals
and
ecosystem
is
sustained
in
community
values
system
and
day
to
day
livelihood
practices.
She
claims
that
pundits’
attempts
to
the
ecosystem
health
management
have
so
far
proved
rather
destructive.
It
is
because
of
the
lack
of
values.
She
suggests
that
pundits
of
the
day
must
be
re-educated
with
environmental
as
well
as
self-development
values.
Pundits
lack
in
acquiring
values
education
on
the
(Bauls')
basic
principles
of
human
health
management
(simple
living,
seminalism
and
spirituality).
Human
health
management
is
closely
linked
up
with
the
ecosystem
health
management.
Human
health
and
ecosystem
health
go
hand
in
hand
and
exist
in
a
synergistic
sustainability
relationship.
Bauls,
therefore,
stress
on
the
human
obligations
of
maintaining,
protecting
and
improving
the
quality
of
environment
for
the
protection
of
human
health
and
safeguarding
the
ecological
balance.
In
this
regard,
devotees
learn
from
my
guru
Aziz
Shah
Fakir
that
overall
health
of
the
people
of
a
given
region
must
be
declining
with
a
declining
ecosystem
health.
He
prophesies
that
human
sustainability
is
bound
to
die
if
the
current
unsustainable
techno-industrial
exploitation
of
natural
resources
and
extravagantly
consumptive
life-style
are
not
adjusted
to
that
of
nature's
regenerative
capacity.
The
Fakir
often
exclaims:
Long
live
sustainability
-
human
sustainability
is
dying.
Aziz
Shah
Fakir
stresses
that
industrial
and
technological
growth
is
destroying
much
of
nature
endangering
ourselves,
and
threatening
our
descendants.
We
cannot
afford
to
go
on
with
this.
We
must
transform
to
progress
ourselves
towards
sustainability.
Perhaps,
we
are
close
to
the
limits
to
growth.
The
environmental
alarms
like
climatic
change,
declining
biodiversity,
falling
human
sperm
counts,
slow-downs
in
food
production
and
water
crises
are
ringing
even
frequently
and
loudly
with
cyclones,
floods,
droughts,
and
seasonal
climatic
absurdity.
More
serious
trouble
to
come.
Still,
humanity
is
concurrently
entranced
by
its
own
ego
for
the
enjoyment
so
called
better
life
through
perpetual
economic
and
technological
growth
at
the
cost
of
sustainability.
My
guru
says
that
we
need
to
completely
redesign
and
rebuild
our
present
development.
The
implications
of
this
development
are
staggering.
We
must
transform
or
replace
our
development
systems
with
environmentally
benign
alternatives.
Such
transformation
will
enrich
us,
not
impoverish
us.
It
will
lead
us
to
progress
towards
holistic
enrichment
with
social,
spiritual
and
environmental
condiments.
We
will
know
our
purpose
of
development
more
profoundly
and
live
together
more
compassionately.
Bauls
say
that
no
one
knows,
ultimately,
what
the
purpose
of
life
is,
or
even
whether
the
concept
of
"purpose"
is
itself
a
meaningful
expression.
Our
philosophical
traditions
provide
a
legacy
of
questions
about
it
without
ultimate
answers.
Pundits
can
increasingly
discover
what
the
universe
is
and
how
it
works,
but
they
cannot
approach
the
ultimate
question
of
why.
Religious
traditions,
in
their
diversity,
do
approach
this
question
providing
hints,
guidance
and,
for
some,
the
solace
and
foundation
of
faith.
This
is
precisely
the
reason
for
religion's
existence.
Attaining
sustainability
would
not
even
release
humanity
from
such
questions:
Where
do
we
come
from?
Why
do
we
suffer
and
die?
How
shall
we
live?
What
is
after-life
like?
More
closer
we
get
to
sustainability,
the
more
we
can
address
these
questions
freely
--
and
the
more
our
descendants
will
be
free
to
consider
them.
Poverty,
ecological
instability
and
sustainability
insecurity
will
vanish.
Though
very
few
know
what
a
sustainable
Bangladesh
would
look
like,
it
is
clear
that
the
country
would
be
far
more
fascinating
than
the
environment
in
which
we
now
live.
Knowing
of
the
indicators
of
our
eco-environmental
health
is
the
foremost
thing.
The
specific
indicators
regarding
eco-environmental
health
which
could
work
for
Bangladesh
may
not
yet
have
been
identified
by
pundits.
A
set
of
holistic
indicators
integrating
social,
spiritual,
economic,
cultural,
education,
technological
and
environmental
development
and
sustainability
must
be
identified
by
pundits.
Indicators
for
rural
self-reliance
and
environmental
sustainability
as
prescribed
by
my
guru
appear
as
follows:
নদী
ভরা
জল
মাঠ
ভরা
ফসল
পুকুর
ভরা
মাছ
গোয়াল
ভরা
গরু
বাড়ী
ভরা
গাছ
পাখির
কলতান
শিশুর
কোলাহল
বাউলের
ও
মাঝির
গান
রাতে
বন্য
জন্তু
ও
ভূতের
ভয়
nadi
vora
jol
(water
in
river),
math
vora
sashya
(field
full
of
crops),
pukur
vora
maas
(pond
full
of
fish),
gohal
vora
garu
(cow
in
the
cowshed),
bari
vora
gaas
(homestead
with
trees),
pakhir
kolotan
(melodious
tune
of
the
birds),
shisur
koahol
(uproar
of
children),
bauler
o
majheer
gaan
(songs
of
Bauls
and
boatmen),
Rathe
banya
jantu
O
vuther
voy
(fear
of
wild
animals
and
ghosts
at
night)
Pundits
must
accept
the
above
indicators
or
replace
them
with
their
own
innovation.
My
guru
says
that
all
these
indicators
are
an
integral
part
of
our
ecosystem
health.
To
maintain
the
ecosystems
in
good
health,
our
development
endeavours
must
conform
to
the
above
eco-systemic
criteria.
Pundits
talk
a
lot
about
‘teksoi
unnyon’
(sustainable
development).
If
they
are
asked
to
write
a
definition
of
sustainable
development
for
Bangladesh
or
if
they
are
asked
to
provide
a
blue-print
of
(post)sustainable
development
in
rural
Bangladesh,
they
talk
about
the
developed
countries
of
the
world.
They
fail
to
recognise
the
fact
that
no
country
can
be
sustainably
developed
imitating
others;
simply
because,
ecosystems
and
culture
vary
from
place
to
place,
environment
to
environment.
Pundits
are
in
deed
hopeless
in
this
regard.
We
need
to
find
the
pathway
from
our
naturalist
gurus
and
declining
our
eco-cultural
tradition.
We
must
learn
how
to
appreciate
স্রষ্টা
গড়াইছেন
ধরণী
কি
সুন্দর
করিয়া
যেখানে
যা
লাগে
তাই
দিয়া।
Sroshtha
goraiasen
dhoroni
ki
sundar
koria
Jekhane
ja
lage
tai
dia.
(How
beautifully
the
Creator
has
built
up
this
earth
providing
things
at
their
appropriate
places).
Long
live
sustainability.
We
must
not
let
it
die.
Md.
Amzad
Hossain
ভাই,
ReplyDeleteমহাত্মা লালনকে নিয়ে লেখা তথ্যবহুল চমৎকার ব্লকগুলোর জন্য অসংখ্য ধন্যবাদ । উদ্ধৃত তাত্ত্বিক গানগুলো প্রচলিত শিল্পীদের কন্ঠে খুব কমই শোনা যায় । এ ধরনের গানগুলোর ভক্ত হওয়ার কারনে বিশেষ করে- "স্রষ্টা গড়াইছেন ধরণী কি সুন্দর করিয়া, যেখানে যা লাগে তাই দিয়া।"---গানটি মেইল করলে / ডাউনলোড করার জন্য লিংক দিলে ভীষন ভালো লাগতো ।
ধন্যবাদান্তে,
মোঃ গিয়াস উদ্দীন চৌধুরী