এই
দেশে
মোর
এই
সুখ
হোলো
আবার
কথা
যাই
না
জানি
পেয়েছি
এক
ভাঙ্গা
নৌকা
জনম
গেলো
সেচতে
পানি।
Ai
deshe
more
ai
sukh
holo
abar
kotha
jai
na
jani
Payesi
ek
bhanga
nauka
janam
gelo
sechte
pani.
(This
country
has
been
of
little
satisfaction
for
me.
I
know
not
where
to
go
again.
I
have
a
broken
boat
that
requires
life-long
de-watering).
This
song
of
Lalon
is
now
the
song
of
everyday
life
in
village
Bangladesh.
Its
metaphors
apply
to
politics,
social
and
economic
life,
and
the
environment
-
more
truly
than
ever
before.
Interestingly,
the
successor
of
the
political
boat
(nauka)
of
Bangladesh
sounds
quite
differently;
as
if
the
nauka
and
its
helmsmen
are
of
celestial
nature.
They
claim
to
have
built
the
country
Sonar
Bangla
(Golden
Bengal).
Villagers
in
general,
though
not
formally
educated,
are
ingeniously
calculative.
Increasing
depletion
of
life
supporting
environmental
resources
such
as
soil
fertility,
wetland,
forest,
surface
and
ground
water
in
one
hand,
and
rising
downturn
of
the
country's
law
and
order
have
made
them
to
be
so,
on
the
other.
The
villager's
are
now
like
'হিসাব
জানি
না
কিন্তু
কম
দিলে
টের
পাই'
'hisab
jani
na
kintu
kom
dile
ter
pai'
-
'can
not
account,
but
can
feel
the
deprivation'.
In
the
past,
villagers
hardly
bothered
about
their
future
(days)
in
the
environmental
and
political
matters.
They
believed
that
এই
পৃথিবী
যেমন
আছে
তেমনি
ঠিক
রবে
সুন্দর
এই
পৃথিবী
ছেড়ে
চলে
যেতে
হবে
-
বাউল
বিজয়
সরকার
Ai
prithibi
jemon
ase
temon
e
thik
robe
Sundar
ai
prithibi
sere
chole
jete
hobe
-
Baul
Vijay
Sarkar
(This
earth
will
remain
in
the
state
as
it
is
at
present.
We
will
have
to
leave
this
beautiful
earth.)
or
এক
রাজা
যাই
আর
এক
জন
আসে
রাজ্যের
তাইতে
কি
যায়
আসে?
Ek
raja
jai
ar
ek
jon
ashe
Rajyer
taite
ki
jai
ashe?
(One
king
replaces
another.
It
matters
little
to
kingdom).
This
has
changed.
The
magnitude
of
changes
in
village
Bangladesh
can
be
conceived
only
when
a
village
is
seen
in
the
eye
of
the
concept
of
our
'Eco-village'
(www.bangladesh-web.com
dated
9.4.2001
in
'FEATURE'
section).
Demonstration
of
an
eco-village
would
even
better
depict
the
contrast.
It
is
hoped
that
the
Ministry
of
Environment
and
Forest
of
the
Government
of
Bangladesh
would
take
up
eco-village
project
nationwide
for
demonstration.
Interested
Bangladeshis
in
foreign
countries
can
also
take
part
in
eco-village
development
endeavour.
I
discount
NGOs
from
the
demonstration
stage,
for
they
are
tied
up
with
the
preconceived
ideas
of
'development'
of
their
western
donors.
They
are
no
good
for
'sustainable
development'.
Villagers
are
now
utterly
unsure
about
their
future
days
and
generations.
Recent
village
development
program
has
not
only
destroyed
the
age-long
environmental
infrastructure,
but
also
facilitated
theft,
robbery
and
other
crimes.
Better
road
communication
system
now
attracts
criminals
equipped
with
motorised
vehicles
and
fire-arms.
A
country
with
pro-crime
law
and
order
must
keep
villages
invincible
to
the
outsiders,
especially
at
night
time.
It
is
possible,
should
government
wish
so.
বহু
তর্কে
দিন
বইয়ে
যায়
বিশ্বাসে
ধান
নিকটে
পাই
-
লালন
Bahu
tarke
din
boie
jai
Biswase
dhan
nikote
pai
-
Lalon
(Sophistries
go
futile
endlessly.
Faith
can
accomplish
things
quickly).
Politicians
don't
trust
each
other.
Villagers
are
fed
up
with
the
present
unworthy
conflicts
between
the
'position'
and
the
opposition.
They
have
proved
themselves
to
be
utterly
unwanted.
Without
knowing
calculation,
villagers
understand
right
and
wrong
(thik
bethik).
They
are
told
to
vote
for
the
'honest'.
Those
who
generally
stand
for
election
do
not
seem
to
be
'honest'.
Before
election,
the
leaders
must
publicly
declare
that
their
nominated
candidates
are
'honest'.
Should
the
leaders
themselves
wish
to
stand
for
election,
they
must
declare
that
they
are
'honest'
too.
Otherwise
Bauls
would
ask
them
to
shun
the
politics
of
hypocrisy.
Easiest
is
for
the
the
politicians
to
be
'honest'.
The
technique
is
to
obey
the
guidelines
for
'sustainable
development'.
One
of
the
guidelines
suggests
'to
lead
modest
life
and
allow
renewable
resources
for
the
future
generations
to
come'.
'Honesty'
helps
stay
in
power
with
contentment.
By
'honesty'
politicians
can
sustainably
do
more
for
the
country
and
for
themselves
as
well.
Practising
'honesty'
is
a
simple
technique
that
Baul
gurus
follow.
It
ensures
sustainability
in
every
aspects
of
socio-political
and
economical
life.
Politicians
ought
to
seek
it
to
avoid
the
repentance
as
follows:
মূল
হারালাম
লাভ
করতে
এসে
দিয়া
ভাঙ্গা
নাই
বোঝাই
দেশে।
জনম
ভাঙ্গা
নৌকা
আমার
বাল
ফুরালো
জল
সেঁচে
-
লালন
Mul
haralam
laav
korte
eshe
dia
bhanga
nai
bojhai
theshe.
Janam
bhanga
nauka
amar
bal
furalo
jal
senche
-
Lalon
(Profit
is
lost,
should
a
broken
boat
be
over
burdened.
Inherently
broken
boat
drains
out
body
energy
in
de-watering).
Political
leaders
are
increasingly
becoming
burdened
with
misapprehensions.
The
days
for
the
party
in
power
are
near
to
exhaust.
Caretaker
government
is
imminent.
Competent
people
must
be
taken
on
board.
Whoever
wins
power
in
the
future,
advisers
of
the
caretaker
government
may
continue.
They
are
likely
to
be
more
worthy
than
the
elected
members,
especially
in
policy
making
matters.
A
representative
from
the
'naturalist'
Baul
community
may
be
taken
aboard.
He
may
be
able
to
act
as
an
'adviser'
to
the
'advisers',
for
some
of
the
followings
of
the
Baul
philosophy
seem
to
be
all-rounder.
They
can
stop
'nakal'
(copying)
in
the
exam.
halls.
This
is
the
most
easiest
for
them
of
all
problems
in
Bangladesh.
The
second
easiest
task
is
to
mitigate
'durniti',
'ghush'
and
'kalo
taka'
(corruption,
bribery
and
black
money).
The
third
easiest
is
to
stop
theft,
robbery
and
other
social
crimes.
Poverty
alleviation
is
the
hardest.
Neither
it
is
possible
nor
it
is
desirable.
Reasons
are
genuine
-
scientific
and
cultural.
Geographical
and
environmental
problems
also
influence
on
poverty.
The
process
of
'sustainable
development'
is
the
only
way
out
for
poverty
reduction.
To
solve
rural
energy
shortage
is
the
fourth
easiest
one.
Renewable
energy
systems
(solar,
wind,
biogas
and
tidal)
can
help
solve
this
problem.
The
countries
with
excessive
emissions
of
greenhouse
gases
are
seeking
countries
with
low
emissions
for
constituting
carbon
trading.
Bangladesh
is
a
niche
country
in
this
regard.
Foreign
policy
must
be
reconstructed
(though
Bangladesh
has
hardly
any
positive
foreign
policy).
A
small
and
compact
country
with
about
one
hundred
and
forty
million
consumers
is
highly
attractive
for
the
industrial
countries.
Any
pro-people
foreign
policy
is
supposed
to
work.
The
Baul
followings
living
abroad
are
aware
of
the
importance
of
renewable
resourceful
Bangladesh
to
the
unsustainable
industrially
developed
countries.
Bangladesh
now
needs
a
political
party
that
understands
the
'underlying'
cultural
basis
of
the
country.
Some
politicians
think
stupidly
that
'mathai
tupi'
(cap
on
the
head)
is
the
popular
culture
of
the
country.
Many
of
the
politicians
now
hypocritically
wear
tupi
before
their
audiences.
Bauls
laugh
at
them.
By
this,
they
are
confessing
defeat
with
the
hypocrite
culture
of
'Jam
Azam'.
Shame!
বন্যেরা
বনে
সুন্দর
শিশুরা
মাতৃক্রোড়ে
Bonnyera
bone
sundar
shishura
matri
kole
(The
wilds
look
good
in
the
forest
and
children
on
their
mothers'
lap)..
I
am
not
against
tupi.
It
is
part
of
our
culture
and
nobility.
Tupi
and
dari
(beard)
together
immediately
symbolize
honesty,
thus,
respectability.
Politicians
who
wear
it
are
they
at
all
honest?
Probably
NOT.
Shame
again.
A
political
party
with
tupi
and
pagri
(turban)
is
urgently
needed
manifest
their
inner
meanings
including
'honesty'.
Lalon's
'religious
secularism'
can
guide
a
political
party
to
build
up
a
sustainable
stronghold
on
the
soil
of
Bangla.
Many
of
the
Baul
songs
are
full
of
wisdom
and
guidance
in
this
regard.
পাড়ে
কে
যাবি
নবীর
নৌকাতে
আয়
রুপ
কাস্থের
নৌকা
খানি
নাই
ডুবার
ভয়।
বেচারা
নাইয়ে
যারে
তুফানে
যাবে
মারা
এক
ধাক্কায়।
Pare
ke
jabi
nabir
naukate
ai.
Rop
kasther
nauka
khani
nai
dubar
bhoy.
Beshara
naie
jare
Tufane
jabe
mara
eki
dhakkai.
(One
who
wishes
to
go
across,
come
to
the
boat
of
the
Prophet
(sm.).
The
boat
is
made
of
the
wood
that
has
no
fear
of
drowning.
Those
who
are
indisciplined
boatmen
will
be
killed
by
a
single
blow).
Islamic
political
culture
has
failed
to
demonstrate
ingeniousness
over
the
global
political
culture.
This
does
not
necessarily
undermine
Islam's
'realism'.
The
Sufistic
Islam
of
Bangladesh
has
the
Tariqat
(way)
to
safeguard
the
politicians
who
could
embark
on
the
Nauka
that
is
built
with
the
purity
of
Sufi
Islam.
Some
political
leaders
have
Sufi
affinity.
They
visit
Mazars.
Interestingly,
three
leaders
recently
visited
the
Mazar
of
Hazrat
Shah
Jalal
(r.)
and
sought
doa
(blessings)
in
favour
of
their
individual
political
victory.
This
is
a
futile
endeavour.
How
can
the
same
Sufi
pleader
plead
for
the
three
leaders
to
go
to
'power'
at
a
time?
The
Sufi
might
have
gone
for
one
only.
Mystic
Bauls
know
who
is
it?
Leaders
should
visit
different
Sufi
Mazars
including
that
of
the
Mazar
of
Lalon
Fakir.
Lalon's
way
is
the
way
of
'syncretism'.
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