अहम का वहम -आदित्य चौधरी

50px|right|link=| 20px|link=http://www.facebook.com/bharatdiscovery|fesabuk par bharatakosh (nee shuruat) bharatakosh 20px|link=http://www.facebook.com/profile.php?id=100000418727453|fesabuk par adity chaudhari adity chaudhari aham ka vaham -adity chaudhari 300px|border|right         kahate haian ki badashah akabar vrindavan mean svami haridas ke darshan karane sangit samrat tanasen ke sath aya tha. svami ji ke mukh se yamuna ki mahima sunakar akabar ki ichchha yamuna poojan karane ki huee. sabhi pande pujari janate the ki jo bhi akabar ko yamuna poojan karavaega use akabar bahut b da inam dega. sabhi mean ho d lagi thi ki kaun karaega poojan !         akhirakar tanasen ne ek pujari ko chuna jo sabase adhik vidvanh aur bahut vriddh tha. jab poojan ho gaya to akabar ne pujari ko ekant mean le jakar yamuna ki ret se hi uthakar ek 'phooti kau di' puraskar ke roop mean di. pujari ne akabar ko vidhivath ashirvad diya aur puraskar ke lie kritajnata vyakt karate hue dhanyavad diya.         koee nahian janata tha ki akabar ne pujari ko kya dan diya! yahaan tak ki tanasen bhi nahian. mathura-vrindavan mean to sabane yahi samajha ki pujari ko athah sanpatti mili hogi. sachchaee to keval pujari aur akabar ko hi maloom thi.         logoan ne pujari se poochha- "badashah ne tumhean kya dan diya ?" "samrat akabar bahut hi dayalu aur danavir haian. unhoanne mujhe aisi chiz di hai jise maian poore jivan bhar bhi kharch karane mean laga rahooan, kharch nahian hogi."         pujari ne to sach hi bataya. isamean kya do ray hai ki phooti kau di ka koee mol nahian hai aur jisaka koee mol nahian usako ham kharch kareange bhi kaise ? lekin logoan ne samajha ki nishchit hi anupam upahar diya gaya hai. pujari ki khyati door-door tak phailane lagi. jo koee bhi mathura-vrindavan ata, vahi chahata ki usaka yamuna poojan vahi pujari karavae jisane ki akabar se yamuna poojan karaya. samrat ke purohit ko kaun apana purohit nahian banana chahega. is tarah pujari par bahut dhan-sanpatti ekatrit hone lagi.         yah bat tanasen tak pahuanchi aur phir akabar ko pata chala. akabar ko apar ashchary hua yah janakar ki jo dan usane pujari ko diya tha vah itana qimati tha ki sare jivan mean use kharch nahian kiya ja sakata. pujari ko akabar ne rajadhani agara bulavaya aur ekant mean le jakar poochha-         "pujari ji! maianne apako dan mean ek kau di di thi aur vah bhi phooti huee thi phir ye afavah kaise huee aur apake pas itani dhan sanpada kahaan se aee, ye kya rahasy hai ?�"         "isamean koee rahasy nahian hai maharaj, n hi koee jhooth hai. yah saty hai ki apane mujhe ek phooti kau di hi di thi, jisaka ki bazar mean koee mol nahian hai, ab ap hi bataie ki maian us phooti kau di se bhala kya kharid sakata hooan ? maharaj apane mujhe yamuna poojan ke lie chuna, yah mere lie jivan ka sabase b da avasar tha. is avasar ka labh utha kar maian kuchh adbhut karana chahata tha, maian yah bhi janata tha ki aise avasar jivan mean bar-bar nahian ate aur maian itana moorkh nahian ki samrat akabar ke upahar ka apaman karooan, isalie maianne apani chhoti si buddhi se us phooti kau di ko hi apani saphalata ka karan bana diya." isake bad akabar ne us pujari ko bahut inam dekar samman ke sath vida kiya. aie ab bharatakosh par vapas chalean...         mitro ! yadi ham bhi avasar ka labh uthana sikh jaean to saphalata bahut asan hoti hai. kisi kalakar, sahityakar, neta ya vaijnanik ka udaharan n lete hue ham matr kuchh udyamiyoan ka udaharan lete haian. bharat ke azadi ke bad tin prasiddh udyami aise haian jinhoanne 10 se 25 hazar rupayoan se apana karobar shuru kiya, dhiroobhaee aanbani (rilaians), narayan moorti (ianfosis) aur subrato ray (sahara). n to ye kisi amir gharane se sanbandhit the aur n hi koee udyog-vyapar ki ullekhaniy prishthabhoomi thi, phir bhi ye mukhy udyamiyoan mean se ek bane. aisa kya hota hai un logoan mean jo vibhinn kshetroan mean saphal hote haian ?         aie is par charcha karate haian...         in tinoan ki kam se kam ek bat aisi hai jise lagabhag sabhi janate haian-         dhiroobhaee aanbani aksar kaha karate the "mujhe kisi bhi sarakari vyakti ka abhivadan karane mean koee sankoch nahian hai aur mujhe is bat se koee farq nahian p data ki usaka pad kya hai, bhale hi vah chaparasi hi kyoan n ho." narayan moorti ne ianfosis mean sabhi karmachariyoan ko niveshak ke roop mean hissedar bana liya. bataya jata hai ki unake vahan chalak ko bhi ianfosis mean niveshak hone ka garv tha. subrato ray ne adhikatar aise samay mean prasiddh logoan ki arthik sahayata ki jab ve kisi n kisi karan sankatagrast the. ve sabhi vyakti hamesha ke lie subrato ray ke samarthak ho ge         koee ek nahian, bahut si batean aisi hoti haian jo kisi iansan ko samany se vishesh bana deti haian. jisamean sabase ahamh hai ahankar par niyantran ya phir ahankar ka parityag. kaise hota hai ahankar ka parityag ? kya ahankar koee vastr jaisi vastu hai jise utar kar pheanka ja sake aur ahankar hi sabase b di a dachan kyoan hai saphalata mean ?         isake lie hamean manushy ke bachapan se shuruat karani hogi. bachcha jab paida hota hai to rozana 20-22 ghante sota hai. yah samay dhire-dhire kam hota jata hai aur javan hone par 8-9 ghante ki niand rah jati hai. jaise-jaise niand kam hoti jati hai vaise-vaise hi manushy ke vikas ki gati bhi dhimi hoti jati hai. jab apane 'hone' ka ahasas hone lagata hai tab vikas thamane lagata hai, apani or dhyan dena prarambh ho jata hai aur vikas ka kram badhit hone lagata hai. hamane buzurgoan ko aksar kahate suna hai ki bachchoan ko kachchi niand mat jagao unaka vikas sote mean hi hota hai. chikitsa vijnani bhi manate haian ki sharir apani marammat ka kary sote samay hi karata hai. 18 se 25 varsh ki umr ke bad manav ke sharir ka vikas ruk jata hai aur sath hi mastishk ka bhi. yah samay vah hota hai jab ham apani or 'dhyan' dena shuroo karate haian. bachapan ke daur ki tarah apane prati besudh nahian rahate. jitana ham svayan ki or dhyan dete haian utana hi hamare vikas mean badha ati hai. yah vikas donoan tarah ka hai sharir ka bhi aur buddhi ka bhi. sath hi saphalata ke sanbhavana bhi bahut kam ho jati hai. is bat ko samajhana p dega ki aisa kyoan hota hai ?         ramkrishna paramahans ko paramahans kyoan kaha gaya ? kaha hi nahian varanh mana bhi jata hai. isaka karan tha ki ve svayan ke prati besudh rahate the. kabir kyoan itane sahaj the ? karan vahi hai, khud ko bhulae rakhane ki prakriya ko unhoanne bachapan se aantim samay tak banae rakha. kahian bhi yah shrriankhala tootane nahian di aur ahankaroan ki shrriankhala prarambh nahian hone di. ve jie bhi 125 varsh tak. nyootan, aianstain, phr aauyad jaisi anek prasiddh hastiyoan ke anekanek udaharan die ja sakate haian jin udaharanoan mean unake svayan ko bhulae rakhane ki aur apani sadhana ki or hi dhyan banae rakhane ki sthiti ko asani se samajha ja sakata hai. ye ve log haian jo sadhana mean khana-pina tak bhool jate the.         maianne oopar likha hai 'ahankaroan ki shrriankhala'. aisa lagata hai jaise ahankar ek n hokar anek hote hoan aur ate-jate rahate hoan ? haan yah sahi hai bilkul aisa hi hai. jis ahankar ka pradarshan ham kamazor par kar rahe hote haian, vahi ahankar kisi shaktishali ke samane ate hi chhoomantar ho jata hai. ahankar sabase adhik roop badalata hai aur sabase tez bhi. vidvanoan ne man ki gati ko tivratam mana hai vah 'man' bhi isi ahankar se racha basa rahata hai. man bhi ahankar ka hi ek roop hai. jab ham ahankar se mukt hote haian to hamara man bhi nirarthak gati se rikt hota hai. jitane bhi samaj sudharak aur sant hue haian unhoanne 'maian' ko bhulane ki hi bat kahi hai. yahi 'vah' maian hai jo hamare bhitar ahankaroan ki kabhi n tootane vali shrriankhala banata hai. isi 'maian' ke bhitar svayan ko qaid rakhakar ham vibhinn kshetroan mean adbhut srijan adi kar pane se vanchit rah jate haian.         hamare as-pas aksar aise log mil jate haian jinamean koee n koee vishesh pratibha hoti hai lekin ve saphal nahian hote aur bhagy ko dosh dete milate haian. jabaki ve yah nahian jan pate ki unaki saphalata ka rasta rokane ke lie ahankar har samay unake mastishk par shasan karata hai. pratibha ko nikharane ke lie hamean apane oopar se dhyan hatana p data hai aur usake bad hi hamara dhyan pratibha ko nikharane mean lagata hai. koee janm se 'rahaman' ya 'gulazar' nahian hota varanh use khud ko bhulakar apani sadhana par dhyan dena hota hai tab kahian jakar saphalata milati hai. ise yooan kaha jay to adhik sahi hoga ki sadhana mean itana kho jaya jay ki khud ko bhool jaean.         sigmand phr aauyad ne manushy ke manovijnan par gahan adhyayan kiya hai aur manovishleshan ke pratyek ayam par likha hai. phr aauyad ke vichar se manushy ke lie sabase mahattvapoorn kam vasana hai. unaka kahana hai ki sॅks hi jivan mean sab kuchh karavata hai aur manushy ke jivan ki dhuri kam vasana par hi tiki hai. lekin j aaun dyuee ka kahana kuchh aur hi hai. amarika ke mashahoor darshanik aur shiksha vidh j aaun dyuee (Jhon Dewey 1869-1952) ne chhatroan ko likhaee-padhaee vali shiksha ke sthan par anuprayukt shiksha ya vyavaharik shiksha par naye aur prabhavashali prayog kie aur isi par zor diya khair... ve kahate haian ki 'the deepest urge in human nature is “the desire to be important.”' arthath manushy ki sarvopari ichchha hai 'mahattvapoorn banana'. j aaun dyuee ka manana hai ki mahattvapoorn banane ki chah manushy ko kuchh bhi karavane mean saksham hai. ab adhikatar manovaijnanik j aaun dyuee se hi sahamat haian phr aauyad se nahian.         bat to j aaun dyuee ne sahi kahi hai kyoanki mahattvapoorn banane ke lie manushy- b de se b da tyag, hiansa, yuddh, aparadh, narasanhar, lalach, pap, puny adi kuchh bhi kar sakata hai. yadi manushy mean yah ichchha n hoti to anek yuddh aur aparadh n hue hote. itihas aise udaharanoan se bhara p da hai jinamean yadi raja banakar mahattv n mila to sannyasi banane tak ka zikr ata hai.         mahattv prapti ki ichchha aur saphal hona donoan alag-alag batean haian. ek saphal jivan ka arth ek sakaratmak aur samaj ke hit ka jivan hai jisamean apana hit bhi nihit ho. mahattvapoorn hone ki jahaan tak bat hai to koee bhi kisi tarah bhi ho sakata hai. is saptah itana hi... agale saptah kuchh aur... -adity chaudhari sansthapak evan pradhan sampadak

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