A Snowfall

Snowfall a white night
Silence shouts on the lone streets
Spring whispers off stage 

WHY SPIRITUALITY

 

WHY SPIRITUALITY

A Reflection on Purpose, Self-Knowledge and Inner Fulfilment

 

Introduction: Why Should We Focus on Spirituality?

In a world that often measures success through wealth, achievement, recognition and possessions, an important question remains: can material success by itself give life meaning? The tragic deaths of highly successful public figures such as Kate Spade and Anthony Bourdain, despite their extraordinary achievements, remind us that external success and inner fulfilment are not necessarily the same thing. Their stories should not be reduced to a simple explanation, because suicide is complex and cannot be attributed to materialism alone. Yet they do invite us to reflect on the limits of achievement as a source of lasting meaning. Wealth, property, fame and accomplishment can provide comfort and opportunity, but they cannot automatically remove the deeper sense of hollowness, fear or existential uncertainty that can arise within us.

This is where spirituality becomes significant. Spirituality asks us to look beyond accumulation and achievement and to discover a deeper relationship with ourselves, with others and with existence itself. In the Bhagavad Gita, Krishna says in Chapter 2, Verse 40: “Swalpam apy asya dharmasya trayate bhayat” — even a little progress on this path can protect one from the most dangerous kind of fear. Spirituality, therefore, need not mean withdrawal from life. It can mean learning how to live with greater awareness, freedom, compassion and purpose.

1. Selfless, Not Selfish

One of the deepest insights of spirituality is the movement from the narrow self towards the larger Self. In the Advaita Vedanta tradition, the apparent separation between “me” and “you” is ultimately questioned. If the same reality underlies all beings, then serving another person is not merely an act of generosity; it becomes an expression of a deeper understanding of our interconnectedness.

This is why selflessness can be spiritually transformative. Consider the experience described in the notes about a professor who took his philosophy students first to watch a fashionable film and later to spend time with less fortunate children. Immediately after the film, the students reported very high levels of satisfaction. Six months later, however, many could barely remember the film, whereas their experience with the children remained vivid and meaningful. The example suggests an important distinction: consumption can create temporary pleasure, while giving attention, care and companionship can create a deeper and more enduring sense of fulfilment.

Selflessness does not mean neglecting oneself. It means loosening the constant preoccupation with “What do I get?” and asking instead, “What can I give?” In that movement, the boundaries of the ego begin to soften.

2. Devotion, Not Desire

Spirituality also invites us to move from desire towards devotion. Desire is not inherently wrong, but when the mind becomes dependent upon the fulfilment of desires for its happiness, it can easily become a source of greed and anger. When a desire is fulfilled, another desire often takes its place; when it is frustrated, disappointment and anger can arise. The mind is therefore caught between craving and resistance.

Devotion offers another orientation. Instead of constantly asking life to give us what we want, devotion teaches us to offer ourselves to something greater than our individual desires. In a devotional attitude, work can become an offering, relationships can become opportunities for love, and success can be received without becoming the measure of one's worth.

The movement from desire to devotion is therefore a movement from dependence to inner freedom. We begin to discover that peace does not have to wait for the world to arrange itself according to our wishes.

3. Attention, Not Distraction

The modern mind is surrounded by an unprecedented stream of distractions. Phones, notifications, short videos, constant entertainment and the habit of switching rapidly between tasks have made sustained attention increasingly difficult. Even reading a few pages of a serious book can feel challenging because the mind has become accustomed to immediate stimulation.

Attention, however, is not merely an academic skill. It is a form of presence. When we give something our complete attention, we experience it more deeply. A conversation becomes richer, reading becomes more absorbing, music becomes more intimate and even ordinary activities can become sources of quiet satisfaction.

Swami Vivekananda repeatedly emphasised the extraordinary power of concentration. His teaching on concentration suggests that the scattered mind is weak because its energies are divided, whereas a concentrated mind can achieve remarkable clarity and strength. Contemporary spiritual teachers such as Swami Sarvapriyananda similarly emphasise the importance of examining the mind and developing awareness rather than remaining prisoners of every passing thought.

Attention therefore becomes a spiritual discipline. Instead of constantly asking, “What will entertain me next?”, we learn to ask, “Can I remain fully present to what is happening now?” In that simple shift, distraction begins to lose its power.

4. Self-Knowledge, Not Just Other Knowledge

Education gives us enormous amounts of information about the external world, but spirituality asks a more fundamental question: who is the person who knows all this? We may accumulate degrees, facts, skills, titles and professional achievements, yet still remain strangers to our own minds.

Self-knowledge is different from the mere accumulation of information. It requires us to observe our thoughts, desires, fears, ambitions and attachments. The more clearly we understand ourselves, the less easily we are controlled by them. We begin to recognise that knowledge used only for status can feed pride, whereas genuine self-knowledge can produce humility.

Advaita Vedanta places the question of the Self at the centre of its inquiry. The purpose is not simply to acquire another piece of intellectual information, but to investigate the deepest assumptions about identity and separateness. This transforms knowledge from a possession into a means of freedom.

There is therefore a crucial difference between knowing more about the world and knowing oneself. The first may increase our power; the second can change our relationship with power, success, failure, praise and criticism. Self-knowledge teaches us not merely what we know, but how little the ego ultimately needs to possess in order to be at peace.

Conclusion: From Accumulation to Awakening

Perhaps the deepest reason to focus on spirituality is that human beings can possess almost everything the external world can offer and still feel that something essential is missing. Material success has value, but it cannot by itself answer the questions that arise in the quietest moments: Who am I? What is enough? What is worth pursuing? What remains when achievement, possession and recognition fall away?

The four movements we have considered point towards a different way of living: selfless rather than selfish, devoted rather than driven by endless desire, attentive rather than distracted, and grounded in self-knowledge rather than merely in accumulated information. Together they describe an inward journey—from the restless demand to acquire, control and impress towards the quieter capacity to understand, serve, love and be present.

Spirituality does not ask us to abandon the world. It asks us to change our relationship with it. We may still work, earn, learn, build, compete and achieve, but we no longer make these things the sole foundation of our identity. We begin to use success without being possessed by it, enjoy possessions without deriving our entire identity from them, and pursue knowledge without allowing knowledge to become pride.

The greatest accumulation, finally, may not be what we have gathered outside ourselves but what we have discovered within. A person who knows how to be still, who can give without constantly calculating the return, who can remain attentive in a distracted world, and who has begun to understand the nature of the self has acquired something that cannot easily be bought, lost or taken away.

Perhaps that is the quiet promise of spirituality: not that life will cease to contain suffering, uncertainty or loss, but that we can discover a centre within ourselves that is deeper than all three. And perhaps the journey begins with a very small step—the willingness to look inward.

A waterfall

 

The only rule
is to fall,
but with focus, with
full concentration
the act of falling
is not of failure, it
rises as a spectacle,
a joy for all, forever. 

নো রোডম্যাপ

গুন্ডা বদমাইশ, এদের নিয়ে
ভাবার সময় সমাজের নেই
অথচ সমাজই
এদের তৈরি করছে দিনের পর দিন
সযতনে

যদি এমন কেউ থাকতো যারা
এই গুন্ডাদের মধ্যে জমে থাকা
ভয় নিঃশেষ করতে পারত,
যদি কোন উপায় দেখাতে পারতো
যাতে করে তারা আর পাঁচজনের
মত গুন্ডামি না করে তাদের সংসার চালাতে
পারতো।

কোথায় সেই লোক
কোথায় সেই আশ্বাস
কোথায় সেই পথ
কোথায় সেই গল্প।

আমরা, সাধারণ মানুষেরা, এই
আমূল পরিবর্তনের অপেক্ষায়
রইলাম।

The Uncaptured Ecstasy

It's hidden
deep inside—
a forgotten switch,
a potential to light a shady space,
a soft note, in between
the Do and a Do, that triggers
the hardness away,
the aura that intellects cannot see,
the love in every mom's recipe
that's there, not there, but certainly there.

It's hidden forever—
the uncaptured ecstasy

A Proposal Concerning the Prevention and Suppression of Gang-Related Crime

As an ordinary senior citizen, I welcome the proposed legislation aimed at curbing gang-related crime and protecting society from those who threaten public safety. Maintaining law and order, ensuring the security of ordinary citizens, and taking firm action against habitual offenders are among the fundamental responsibilities of the State. At the same time, however, I believe that punishment alone cannot provide a lasting solution to the problem of organised intimidation and street-level crime. Alongside effective law enforcement, we must also address the social and economic conditions that often contribute to the making of a criminal. 

There are people in our society who, because of poverty, unemployment, lack of education, family instability, substance abuse, political patronage or the influence of criminal networks, gradually drift into a life of crime. What may begin as petty intimidation, extortion or street violence can eventually become a source of livelihood and, worse, a permanent identity. Once a person becomes embedded in such a network, returning to a normal and lawful life can be extremely difficult.  

I therefore propose the creation of an ‘Organisation for Crime Prevention and Social Reintegration’, bringing together responsible citizens, educators, social workers, legal professionals, industrialists, employers and training institutions. This should not be viewed merely as a rehabilitation programme. Rather, it should provide a structured pathway for those who genuinely wish to leave a life of crime and return to mainstream society.  

For instance, consider a young man involved in local gang activity. In addition to following due legal process, his educational background, abilities and interests could be assessed. If he is offered training in areas such as driving, electrical work, plumbing, cooking, security services, delivery operations or small-business management, he may acquire a legitimate means of earning a livelihood. If a person can earn a respectable income through honest work, the temptation to undertake dangerous or illegal activities for quick money may be significantly reduced. A similar ‘Second Chance Programme’ could be introduced for people who have completed their sentences and genuinely wish to rebuild their lives. Subject to the law and appropriate safeguards, they could be offered vocational training, counselling, employment assistance and structured supervision for a specified period. The safety and rights of victims must, of course, remain paramount throughout the process.  

There is another issue that deserves serious attention: the political, social and economic patronage that sometimes allows criminal elements to flourish. No law can be fully effective if habitual offenders believe that political influence, money or social connections can protect them from its consequences. The law must therefore be applied impartially, irrespective of a person's influence or connections. Prevention must also begin much earlier. Young people who are showing signs of drifting towards criminal groups should be given constructive alternatives through schools, community organisations and local administrations. Sports, vocational education, cultural activities, mentoring and employment-oriented training can provide young people with a sense of purpose, dignity and belonging before criminal networks can exploit their vulnerability.  

I firmly believe that effective suppression of gang-related crime requires a combination of firmness and humanity. Those who commit serious offences must face the full consequences of the law. At the same time, a person who genuinely wishes to abandon a criminal lifestyle should not be denied every opportunity to rebuild his or her life. If society provides no legitimate avenue for change, the individual may simply return to the environment from which the criminal behaviour originated.  

I therefore humbly propose that legislation against gang-related crime should not be viewed merely as an instrument of punishment. It should form part of a broader strategy encompassing crime prevention, employment, vocational training, social responsibility, rehabilitation and reintegration. If responsible citizens come forward, businesses create employment opportunities, educational and training institutions provide appropriate skills, and the government establishes a transparent system of supervision and support, many lives may be prevented from descending into the darkness of crime.  

Ultimately, the objective should be clear: we must never excuse a criminal act, but neither should we deny a person's capacity to change. Those who threaten society must be dealt with firmly under the law. But those who sincerely wish to change must also be shown a legitimate path towards a dignified and productive life. Firmness can suppress crime; opportunity can prevent the next generation of criminals from being created. 

গুন্ডা দমন আইন সংক্রান্ত একটি প্রস্তাব

একজন অতি সাধারণ সিনিয়র সিটিজেন হিসেবে আমি গুন্ডা দমন আইনকে স্বাগত জানাই। সমাজে আইনশৃঙ্খলা বজায় রাখা, সাধারণ মানুষের নিরাপত্তা নিশ্চিত করা এবং অপরাধীদের বিরুদ্ধে কঠোর ব্যবস্থা নেওয়া রাষ্ট্রের অন্যতম প্রধান দায়িত্ব। তবে একই সঙ্গে আমার মনে হয়, শুধু শাস্তি দিয়ে গুন্ডামি বা অপরাধপ্রবণতার সমস্যার স্থায়ী সমাধান করা সম্ভব নয়। অপরাধ দমন যেমন জরুরি, তেমনই অপরাধের সামাজিক ও অর্থনৈতিক উৎসগুলিকে চিহ্নিত করাও জরুরি।  

আমাদের সমাজে এমন বহু মানুষ আছেন, যাঁরা শিক্ষার অভাব, দারিদ্র্য, বেকারত্ব, পারিবারিক অস্থিরতা, নেশা, রাজনৈতিক আশ্রয় কিংবা অপরাধী চক্রের প্রলোভনে ধীরে ধীরে অপরাধজগতে ঢুকে পড়েন। প্রথমে হয়তো ছোটখাটো দাদাগিরি, তোলাবাজি বা মারামারি; পরে সেটিই হয়ে ওঠে তাঁদের জীবিকা ও পরিচয়ের অংশ। একবার এই চক্রে ঢুকে পড়লে স্বাভাবিক জীবনে ফিরে আসার পথও অনেক সময় তাঁদের সামনে খোলা থাকে না।  

তাই আমার প্রস্তাব, গুন্ডা দমন আইনের পাশাপাশি সমাজের বিশিষ্ট নাগরিক, শিল্পপতি, শিক্ষাবিদ, সমাজকর্মী, আইনজীবী এবং প্রশিক্ষণপ্রতিষ্ঠানগুলিকে নিয়ে একটি ‘অপরাধ প্রতিরোধ ও সামাজিক পুনঃসংযোগ সংস্থান’ গড়ে তোলা যেতে পারে। এটিকে নিছক পুনর্বাসন প্রকল্প হিসেবে না দেখে ‘অপরাধ থেকে স্বাভাবিক জীবনে প্রত্যাবর্তনের সুযোগ’ হিসেবে দেখা উচিত।  

ধরা যাক, কোনও যুবক স্থানীয়ভাবে গুন্ডামির সঙ্গে যুক্ত। তাকে শুধু গ্রেফতার করে জেলে পাঠানোর পাশাপাশি, আইনগত প্রক্রিয়া মেনে, তার শিক্ষাগত যোগ্যতা, দক্ষতা ও আগ্রহ যাচাই করে যদি কারিগরি প্রশিক্ষণ, ড্রাইভিং, ইলেকট্রিশিয়ান, প্লাম্বিং, রাঁধুনি, নিরাপত্তাকর্মী, ডেলিভারি পরিষেবা কিংবা ছোট ব্যবসার প্রশিক্ষণের সুযোগ দেওয়া যায়, তাহলে তার সামনে বৈধ উপার্জনের একটি বিকল্প তৈরি হবে। একজন মানুষ যদি সম্মানজনকভাবে মাসে ১৫-২০ হাজার টাকা উপার্জন করতে পারেন, তাহলে অপরাধী গোষ্ঠীর কাছ থেকে সামান্য টাকার বিনিময়ে ঝুঁকিপূর্ণ কাজ করার আকর্ষণ অনেকটাই কমতে পারে।  

একইভাবে, কারাগার থেকে মুক্তি পাওয়া ব্যক্তিদের ক্ষেত্রেও একটি ‘দ্বিতীয় সুযোগ’ কর্মসূচি চালু করা যেতে পারে। উদাহরণস্বরূপ, কোনও ব্যক্তি তার সাজা সম্পূর্ণ করার পর যদি সত্যিই স্বাভাবিক জীবনে ফিরতে চান, তাহলে নির্দিষ্ট প্রশিক্ষণ, কাউন্সেলিং, কর্মসংস্থানের সুযোগ এবং নির্দিষ্ট সময়ের সামাজিক পর্যবেক্ষণের মাধ্যমে তাকে সমাজের মূল স্রোতে ফিরিয়ে আনা যেতে পারে। এতে অবশ্যই ভুক্তভোগীর নিরাপত্তা এবং আইনের শাসন সর্বাগ্রে থাকবে।  

এখানে আরও একটি বিষয় অত্যন্ত গুরুত্বপূর্ণ—গুন্ডাদের রাজনৈতিক বা সামাজিক প্রশ্রয় বন্ধ করা। কারণ অপরাধী যতই শক্তিশালী হোক, যদি সে জানে যে আইন তার বিরুদ্ধে নিরপেক্ষভাবে প্রয়োগ হবে এবং কোনও রাজনৈতিক, অর্থনৈতিক বা সামাজিক প্রভাব তাকে রক্ষা করবে না, তাহলে অপরাধের পরিবেশ অনেকটাই দুর্বল হবে। একই সঙ্গে যারা কিশোর বা তরুণ বয়সে অপরাধী গোষ্ঠীর দিকে ঝুঁকছে, তাদের জন্য স্কুল, ক্লাব ও স্থানীয় প্রশাসনের সহযোগিতায় খেলাধুলা, কারিগরি শিক্ষা, সাংস্কৃতিক কর্মকাণ্ড ও কর্মসংস্থানমুখী প্রশিক্ষণের ব্যবস্থা করা যেতে পারে।  

আমার বিশ্বাস, কঠোর আইন এবং মানবিক সুযোগ—এই দুটির সমন্বয়েই কার্যকর গুন্ডা দমন সম্ভব। যারা গুরুতর অপরাধ করে, তাদের বিরুদ্ধে আইন তার নিজস্ব পথে চলবে। কিন্তু যে মানুষটি অপরাধের জগৎ ছেড়ে স্বাভাবিক জীবনে ফিরতে চায়, তাকে যদি আমরা কোনও পথই না দেখাই, তাহলে সে আবার পুরনো পরিবেশে ফিরে যাওয়ার সম্ভাবনা থেকেই যায়। অতএব, আমার বিনীত প্রস্তাব—গুন্ডা দমন আইনকে শুধু ‘শাস্তির আইন’ হিসেবে না দেখে তাকে একটি বৃহত্তর অপরাধ প্রতিরোধ, কর্মসংস্থান, সামাজিক দায়িত্ব ও পুনঃসংযোগের নীতির সঙ্গে যুক্ত করা হোক। সমাজের সুধীজনেরা যদি এগিয়ে আসেন, শিল্পমহল কর্মসংস্থানের দরজা খোলেন এবং সরকার প্রশিক্ষণ ও নজরদারির একটি স্বচ্ছ কাঠামো তৈরি করে, তাহলে বহু সম্ভাবনাময় জীবন অপরাধের অন্ধকার থেকে বেরিয়ে আসতে পারে। 

শেষ কথা একটাই—অপরাধীর অপরাধকে প্রশ্রয় নয়, কিন্তু মানুষটির পরিবর্তনের সম্ভাবনাকেও অস্বীকার নয়। সমাজকে নিরাপদ করতে হলে অপরাধীকে আইনের আওতায় আনতে হবে; আর যে মানুষটি সত্যিই বদলাতে চায়, তাকে বৈধ জীবনের একটি দরজাও খুলে দিতে হবে। কঠোরতা অপরাধ দমন করবে, আর সুযোগ হয়তো ভবিষ্যতের অপরাধী তৈরি হওয়াই বন্ধ করবে।