Candles
are
illuminant.
Offering
of
candles
at
Mazars
(shrines)
has
spiritual
meanings.
One
of
them
is
to
enlightening
one's
own
self.
I
lit
six
candles
at
the
Mazar
of
Lalon
Fakir
during
the
recent
congregation
at
his
Mazar.
One
of
the
candles
was
lit
as
desired
by
Daktor
Fate
Molla
-
email
fatemolla@hotmail.com.
Another
candle
I
lit
seeking
Lalon's
blessings
for
the
book
'Al-Bho(n)dorer
Desh'
-
a
recent
work
of
the
Daktor.
The
book
focuses
'Islam'
in
its
historical
perspectives.
It
also
helps
find
difference
between
'universal
Islam'
and
'political
Islam'.
Political
Islam
did
bury
the
pristine
universal
Islam
with
the
burial
of
the
prophet
Mohammad
(sm.)
and
his
key
successors
-
Fatima,
Ali,
Hasan
and
Hossain
(and
Salman
Farsi?).
Since
then,
Mabia/Yajid's
political
Islam
persists
overshadowing
the
original.
Islam
as
the
religion
of
peace
and
submission
(peace
through
submission?)
was
reborn
as
the
religion
of
violence.
Unsustainability
has
emerged.
Baul's
task
is
to
sing
about
how
to
retrieve
the
sustainable
Islam
of
the
prophet
(sm.)
and
to
help
its
believers
who
seek
peace
through
submission
(to
guru/wise).
Three
candles
were
offered
unlit
to
sing
to
the
three
political
leaders
of
Bangladesh.
তোরা
কেউ
যাসনে
ঐ
পাগলের
কাছে।
তিন
পাগলে
হলো
মেলা
নদে
এসে,
একটা
পাগলামি
করে
জাত
দেয়
সে
অজাতেরে
দৌড়ে
এসে;
তার
যেথের
বোল
এমন
পাগল
কে
দেখেছে,
একটার
নারকেলের
মালা
তাথে
জল
তোলা
মেলা
করম
দোষে;
আবার
হরি
বলে
পড়ছে
ঢলে
ধূলার
মাঝে।
পাগলের
নামটি
এমন
বলিতে
অধীন
লালন
হয়
তরাসে;
ও
সে
চৈতে
নিতে
অদ্বৈ
পাগল
নাম
ধরেছে
।
Tora
kew
jasne
oi
pagoler
kase.
Tin
pagoler
halo
mela
Nadia
eshe.
Ekta
paglami
kare
Jath
dai
se
ajathere
Daure
eshe;
Tar
jether
bol
Emon
pagol
Ke
dekhese.
Ektar
narkeler
mala
Tathe
jal
tola
mela
Karam
doshe;
Abar
Hari
bole
Porse
dhale
Dhular
majhe.
Arek
pagoler
namti
emon
Balite
adhin
Lalon
hoy
torase;
O
se
choite
nite
Ode
pagol
Naam
dhorese.
(Do
not
go
near
the
three
insanities
...
One
plays
like
a
lunatic...
One
has
a
coconut
shell...
Another
has
the
name
that
lowly
Lalon
is
afraid
of
uttering...).
The
last
candle
was
given
to
one
of
the
Khadems
(caretaker)
of
the
Mazar.
He
will
lit
it
when
'Jam
Azam'
is
validated,
and
his
party
reborn
with
the
spirit
of
'Lalon's
religious
secularism'.
From
the
Mazar,
I
and
the
writer
went
to
Chandrapara
village
of
Nagarkanda
thana
in
Faridpur
district.
The
minister
for
the
Environment
and
Forest
has
a
desire
to
see
this
village
as
an
'eco-village'.
Purpose
of
the
visit
was
to
report
to
the
minister
how
to
depict
Chandrapara
as
an
eco-village.
The
afternoon
and
morning
goers
to
nearby
Rasulpur
Bazar
gathered
at
Younus
Khandakar's
tea
stall
after
our
arrival
there.
My
ektara
contributed
to
this
effect.
Two
persons
were
found
to
be
highly
conservative.
Their
attitude
towards
us
was
though
annoying
and
disrespectful,
we
consider
them
important
from
the
view
point
of
ecological
'conservation'.
Others
revealed
valuable
information
about
the
past
and
the
present
ecological
conditions
of
the
region.
I
have
integrated
the
villagers
views
throughout
this
article.
The
phrase
'eco-village'
is
unheard
to
the
common
people
of
the
region.
The
concept
has
reached
us
from
the
North,
where
villages
like
that
of
Bangladesh
are
either
non-existent
or
incomparable.
An
eco(logical)
village
in
Bangladesh
may
be
comprised
of
village
homesteads
that
are
individually
eco-friendly
and
collectively
ecologically
sound
in
the
local
environmental
context.
To
accomplish
this,
it
is
to
envision
village
'development'
that
is
'sustainable'
in
the
geo-environmental
and
socio-economic
perspectives
of
the
country.
The
present
development
has
so
far
resulted
in
environmental
degradation
in
several
ways.
'Sustainable
development',
in
contrast,
is
meant
to
do
development
'without
destruction'.
It
conserves
the
environmental
resource-base,
traditional
ecosystems,
and
cultural
sciences
and
technologies
while
development
taking
place.
Chandrapara
can
be
depicted
as
a
model
eco-village
undertaking
'integrated
socio-economical
and
ecological
development'
processes
in
the
region.
The
region
should
be
eventually
characterised
by
'sustainability',
with
a.
verdant
and
fruity
homesteads
that
are
attractive
to
birds
b.
self-reliant
livelihoods
for
village
communities
c.
pro-ecological
agriculture
and
agro-forestry
practices
d.
traditional
ecosystems/biological
diversity
e.
carrying
capacity
and
optimum
use
of
renewable
resources
f.
surface
and
underground
water
management,
especially
the
upkeep
of
surface
and
ground
water-level
'normal'
(as
in
1950s,
according
to
village
elders)
round
the
year.
I
am
told
that
setting
up
of
an
eco-village
in
the
developed
nations
of
the
North
means
an
undertaking
of
a
new
project
of
environmental
infrastructure
development
requiring
huge
amount
of
capital
and
efforts.
In
contrast,
it
is
a
matter
of
doing
it
(initially
for
demonstration)
in
Bangladesh
on
the
country's
existing
natural
infrastructure
.
Transformation
processes
of
Chandrapara
toward
an
eco-village
would
reveal
the
shortest
possible
route
to
'socio-economical
and
environmental
sustainability'
of
Bangladesh
villages.
A
holistic
approach
to
setting
up
of
eco-villages
are
currently
being
sought
after
globally.
Chandrapara
region,
thus,
can
be
made
a
spot
that
would
attract
global
eco-tourism.
Chandrapara
village
has
diversely
manifest
households
and
homesteads.
Mia
Bari
homestead
has
a
historic
mango
tree
of
massive
size
while
many
households
do
not
have
fruiting
mango
tree
at
all.
Diversity,
though
in
scarcity,
applies
to
other
aspects
of
ecology
-
fruit
trees,
plants
and
household
animals.
The
villages
in
the
Chandrapara
region
are
also
apparent
with
a.
low
levels
of
environmental
awareness/understanding
b.
lack
of
using
lagsoi
prajukti
(লাগসই
প্রযুক্তি)
c.
increasing
disrespectfulness
to
cultural
tradition/traditional
culture,
and
local
wisdom
d.
community
inaccessibility
to
manage
common
property
(such
as
local
watersheds)
and
harvest
from
it
e.
lack
of
food
and
livelihood
security
f.
growing
inclination
toward
superfluous
consumerism
The
actions
that
are
required
to
overcome
the
barriers
and
to
initiate
setting
of
a
model
ecovillage
are:
a.
to
enhance
the
villagers'
understanding
about
environmental
norms
and
reprisal
b.
to
enabling
villagers
with
renewable
resource
optimisation
skills
and
technologies
c.
to
repair/regenerate
the
degrading
environmental
resources
to
replenish
the
degrading
ecosystems
d.
to
improve
village
growth
centre(s)
installing
the
lacking
services
as
to
the
villager's
daily
needs
and
health
security
e.
to
demonstrate
renewable
energy
technologies
for
household
productivity,
and
ecosystems
and
environmental
benefits
f.
to
provide
facilities
to
attract
eco-tourists
from
home
and
abroad
Though
the
above
listed
actions
may
sound
a
capital
intensive
venture,
in
fact
it
is
not.
If
the
existing
development
activities
in
the
region
of
Chandrapara
are
evaluated
and
costed
in
terms
of
capital
expenditure
together
with
the
social
and
environmental
costs/damages,
it
would
reveal
that
'ecologically
sustainable
development'
in
Bangladesh
through
setting
and
maintaining
ecovillages
is
still
cheaper,
and
possibly
the
cheapest
means
of
'sustainable
living'.
Scientists
see
the
solution
of
environmental
problems
in
more
scientific
knowledge
and
better
technological
fixes.
Pundits
see
in
socio-economic
morality.
Baul
Fakirs
see
solutions
in
the
cultivation
of
spritual
value.
Integration
of
these
three
is
the
present
concept
of
Baul's
ecovillage.
Baul
Vijay
Sarkar
composed
this
song,
possibly
during
the
1950s,
indicating
the
ethics
of
'sustainable
development'.
সুন্দর
এই
পৃথিবী
ছেড়ে
চলে
যেতে
হবে।
এই
পৃথিবী
যেমন
আছে
তেমন
ঠিক
রবে।
Sundar
ai
prithibi
sere
chale
jete
habe.
Ai
prithibi
jemon
ase
temon
e
thik
rabe
(We
will
leave
this
beautiful
earth.
The
earth
will
remain
as
it
is
now).
The
spirit
of
this
song
reveals
that
one
generation
should
leave
this
beautiful
earth
environmentally
unchanged
for
the
next
generations
to
come.
The
'Green
Revolution'
(GR)
and
NGOs
have
violated
the
Baul's
prophecy
about
the
law
of
the
Nature.
Combinedly,
GR
and
NGOs
have
robbed
the
environmental
inheritance
of
the
villagers,
just
as
Hazrat
Abu
Bakr
(r.)
and
his
fans
disregarded
the
clear
instructions
of
the
Prophet
(sm.)
as
to
'succession'
and
deprived
Hazrat
Ali
and
Fatima
(r.)
from
the
Prophet's
small
amount
of
property
and
political
succession.
Dated
19/04/2001
www.bangladesh-web.com
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