- dinaank- 26 aprॅl, 2015
yah lekh maianne 23 faravari 2012 ko likha kyoanki 23 faravari ko hi is lekh ka likha jana shayad sabase zyada zaroori tha. 23 faravari ka din un logoan ke lie sambhavat: sabase mahattvapoorn hai jo kitaboan mean ruchi rakhate haian, adhyayan karate haian aur usake alava bhi shayad hi koee aisa ho jisake jivan mean yah din sabase mahattvapoorn na ho. kya hua tha is din?
1455 mean is din gutinabarg ki pahali kitab chhapakar duniya ke samane ayi thi, jo sachamuch hi idhar udhar ja sakati thi. log use dekh sakate the, padh sakate the aur usake panne palat sakate the. is kitab ko 'gutinabarg baibil' kaha gaya. sab janate haian gutinabarg ne 'chhapaee ka avishkar' kiya tha. aisa nahian hai ki chhpaee pahale nahian hoti thi, hoti thi lekin kitab ke roop mean shuruat sabase pahale gutinabarg ne ki aur gutinabarg ka nam is 'sahastrabdi ke mahanatam logoan ki soochi mean pahala' hai. is tarah ki koee sarvamany soochi to kabhi nahian bani lekin phir bhi pratishat ke hisab se adhikatam log isi soochi ko manate haian. is soochi mean gutinabarg ko 'main aauf d mileniyam' ya 'sahastrabdi purush' mana gaya hai. ham sab bahut abhari haian gutinabarg ke ki usane yah vilakshan khoj ki... 'chhapakhana'. du:kh ki bat ye hai ki gutinabarg ka jivan abhavoan mean guzara usake sahayogi ne hi poora paisa kamaya.
pahali priantiang pres shuroo huee aur gutinabarg ke karan duniya ke samane kitabean a paeean. kitabean ane se pahale lekhan ka kuchh na kuchh kam chalata rahata tha, jo hathoan se likha jata tha, kabhi bhurjapatroan par likha gaya, to kabhi patthar par mahin chhaini-hathau de se ukera gaya. duniya mean lekhan sambandhi anek prayog hote rahe. 'boli' ko likhane ke lie lipi aur vartani ki avashyakata huee aur is tarah 'bhasha' ban gee. bhasha aur lipi alag-alag jagahoan par alag-alag tarah ki banian. bharat mean bhi vyakaran aur lipi ka kary chal raha tha jo sambhavat: 500 eesa poorv mean panini dvara kiya gaya mana jata hai. yah samay gautam buddh ke asapas ka hi raha hoga aur sikandar ke panjab par hamale se pahale ka.
itihasakaroan ke sath-sath ham bhi yah manate haian ki vishv ke ek hisse, desh, kul, jhuand, ya qabile mean kya ho raha tha, vah sahi roop se janane ke lie us samay prithvi ke doosare hissoan mean kya ghat raha tha? yah janana bahut zaroori hai. pan. javaharalal neharoo ne likha bhi hai ki agar ham kisi ek desh ka itihas janana chahean to yah janana bahut zaroori hai ki us kalakram mean doosare deshoan mean kya ghat raha tha, agar ham yah nahian janeange to apane desh ka ya jis desh ka itihas ham janana chahate haian, sahi roop se nahian jan payeange. bhagavatasharan upadhyay ji aur damodar dharmanand kosanbi ji ke drishtikon se bhi vishv ki sabhi sanskritiyaan prarambh se hi ek doosare se bahut gahare mean mili-juli haian aur koee ek alag prakar ka, ek alag kshetr mean, koee vikas ho pana sambhav nahian hai.
'ijipt' yani misr mean bilkul hi doosare tariqe ka kary chal raha tha. misri faraun (raja), mantri, dharmadhikari ya pramukh vaidy ke pas ek vyakti baitha rahata tha aur vah mukhy batoan ko b de saliqe se sahejata tha. misr mean lekhan 'pepiras' par hone laga tha. pepiras paudhe se banaya gaya ek prakar ka kagaz hota tha jo misr ke daladali ilaqoan mean paya jata tha. yahaan yah bhi dhyan dene yogy hai ki sanskrit mean kagaz ke lie koee shabd nahian hai, haan pali mean avashy 'kagad' shabd milata hai. kalaantar mean aangrezi mean prayukt hone vala shabd 'pepar' pepiras ya yoonani shabd 'pipyuras' se hi bana. misr ki bhasha ko 'hayaroglifik' kaha gaya hai jisaka arth 'pavitr' (hayaro) lekhan (glifik) hai.
isamean bhi ek ajib rochak sanyog hai ki jis samay misr mean piramid jaisi ashcharyajanak imarat bani, vahaan lipi ki varnamala ati daridr thi. 3 hazar varshoan mean 24 aksharoan ki varnamala mean keval 'vyanjan' hi the 'svar' ek bhi nahian. bina svaroan ke keval vyanjan likh kar hi logoan ke sambandh mean likha jata tha. use vo kaise bad mean padhate the aur kis tariqe se usaka uchcharan hota tha, yah bat rahasy hi bani rahi. sidhe sankshipt roop mean kahean to 'vartani' lapata thi aur saral karean to 'matraean' nahian thian. svar n hone ke karan shabd ko kis tariqe se bola jaega yah jatil aur aspasht tha. svaroan ke lie alag se pravadhan the, jo behad avaijnanik the, jabaki bharat mean panini rachit 'ashtadhyayi' ka vyakaran apana poorn parishkrit roop le chuka tha. vartani ki is kami ke chalate misri lipi ko padhana thik usi tarah mushkil hi nahian namumakin tha jaise ki amitabh bachchan ki 'd aaun' film mean 'd aaun' ko pak dana lekin bad mean ye lipi padh li gee. 'r aauseta abhilekh' aur fraansisi vidvanh 'shaanpolyoan' ke karan yah kary saphal ho gaya.
misr mean rajavanshoan ki shuruat aj se 5 hazar varsh pahale hi ho gayi thi. mashahoor faraun rॅmasi ( ye vahi rॅmasi ya ramases hai jo moosa ke samay mean tha) ka nam padhane mean bhi yahi kathinaee samane ayi. k aauptik bhasha (misri eesaiyoan ki bhasha) mean isaka arth hai- re ya ra (soory) ka m-s (beta) arthath soory ka putr. sochane vali bat ye hai ki bhagavan 'ram' ka nam bhi isi prakar ka hai aur ve bhi soory vanshi hi haian. agar ye mahaz ek ittafaq hai to behad dilachasp ittafaq hai. nam koee bhi raha ho remasi, imahotep ya t aaulemi; svaroan ke bina unhean sahi padhana bahut kathin tha. mashahoor rani kliopatra ke nam mean bhi diqqat ayi use 'k l p t r' hi padha jata raha jab tak ki svaroan ki gutthi nahian sulajhi. 'kliopatra' koee nam nahian balki rani ki upadhi thi jis kliopatra ko ham-ap janate haian vah satavian kliopatra thi. us samay misr ke rajaoan ki upadhi 't aaulemi' hua karati thi. us samay bharat mean bhi upadhiyaan chal rahi thian jinhean vyakti samajh liya jata hai jaise vyas, narad, vashishth adi.
- dinaank- 15 aprॅl, 2015
shrimadbhagavadgita
gita adhyay-4 shlok-18
karmanyakarm y: pashyedakarmani ch karm y: .
s buddhimanmanushyeshu s yukt: kritsnakarmakrith ॥
shabdarth:-
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y: = jo purush; karmani = karm mean arthath ahankar hit ki huee sanpoorn cheshtaoan mean akarm arthath; akarm =akarm arthath vastav mean unaka n honapana; pashyeth = dekhe; ch =aur; y: = jo purush; akarmani = ajnani purush dvara kiye hue sanpoorn kriyaoan ke tyag mean (bhi); karm = tyagaroop kriya ko dekhe; s: = vah purush: manushyeshu = manushyoan mean; yukt: = yogi; kritstrakarmakrith = sanpoorn karmoan ka karane vala hai.
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jo manushy karm mean akarm dekhata hai aur jo akarm mean karm dekhata hai, vah manushyoan mean buddhiman hai aur vah yogi samast karmoan ko karane vala hai
kya hai karm aur kya hai akarm ? aisa kaise ho sakata hai ki koee vyakti karm ko akarm samajh le aur akarm ko karm?
ek sansmaran dekhie-
sant vinoba bhave ne mahatma gaandhi ke ashram mean pravesh liya. gaandhi ji ne vinoba ji ko shauchalay ki safaee par laga diya. kuchh din bite, gaandhiji prat:kal mean nadi ke kinare se guzar rahe the. vinoba ji nadi mean mantrochchar ke sath snan kar rahe the. gaandhiji ashchary se bhar uthe. unhoanne dekha ki kaise vinoba jaisa vidvanh vyakti shauchalay saf karane ke kary ko karane se pahale snan-dhyan karake apana kary prarambh karane ke upakram mean tha.
zara sochie vinoba ji jaise vyakti ke bare mean, jo pahale naha kar shauchalay saf karane jate phir usake bad dobara nahate aur phir bhojan adi grahan karate. vinoba ji ne is akarm ko bhi karm ki bhaanti kiya.
ab aiye 'karm mean akarm' ko dekhane par vichar karean.
shriram chandr ko rajagaddi milane vali thi tabhi pita ki soochana mili ki van ko jana hai to turant rajagaddi ka vichar tyag kar van ko chal die. shriram ka karm van ko jana nahian tha unaka karm to raja banakar ayoddha ka raj-kaj sanbhalana tha lekin ve sahaj bhav se sabakuchh tyag kar van ko chale ge. unhoanne van jane ke akarm mean hi karm dekha kyoan pita ki ajna palan karane ka karm usamean nihit tha. isi prakar bharat ka shriram ki charanapadukaoan ko sianhasan par rakhakar raj-kaj karana bhi karm ko akarm ki bhaanti karane ka hi udaharan hai.
eeshvar chandr vidyasagar se milane koee ane vala tha. usane kabhi vidyasagar ji ko dekha nahian tha. vidyasagar use lene svayan relave steshan ge. vahaan galati se us vyakti ne vidyasagar ji ko relave kuli samajh liya. vidyasagar b di vinamrata se usaka saman utha kar taange tak le ge. jab taange vale ne vidyasagar ji ke charan chhooe to atithi ko samajh mean aya ki jise vah mamooli kuli samajh raha tha ve to svayan eeshvar chandr vidyasagar haian. yahaan ham akarm ko karm ki bhaanti karane ka udaharan samajh sakate haian.
chanaky ne jab chandragupt ko magadh naresh bana diya to ve avakash lekar vapas apane gurukul laut ge. gurukul ki kutiya mean mean rakhe do dipakoan mean se ek dipak unhoanne pataliputr vapas lauta diya aur usamean bacha tel bhi. jab chanaky magadh ke mahamaty the tab do dipakoan ka prayog karate the. rajakiy kary ke lie jo dipak tha use vyaktigat kary ke lie upayog mean nahian laya jata tha. is udaharan mean karm ko akarm ki bhaanti karane ki shiksha li ja sakati hai.
ahankar se yukt hokar aur kartavyoan ko bhoolakar kiya gaya karm sahi mayane mean karm nahian hota. hamare jivan mean anek avasar ate haian aur bane bhi rahate haian, jabaki ham karm ke arth ko samajh kar sahi roop mean karm kar sakean. sabase b di a dachan tab ati hai jab kisi pad ko prapt karane ke bad ham vinamrata, vivek, karuna aur kartavy ko bhula baithate haian. yadi ham aisa karate haian to ham karm karane ki paribhasha mean nahian ate balki samany jan ki bhaanti ham apana kary ya kriya kar rahe hote haian. shakti milane par ahiansa, kartavy, dayitv aur karuna ka dhyan rakhana hi karmashil vyakti ki pahachan hai. yadi vah aisa nahian karata to vah karmath to ho sakata hai par karmashil nahian.
yadi ham koee achchhi naukari pa jate haian to yah hamari upalabdhi hai. naukari karana kary hai aur naukari ko dayitv aur kartavy manakar vivek aur vinamrata se karate rahana karm hai. maianne apane ek lekh mean likha hai ki chahe sarvajanik kshetr ho ya niji samany roop se bis pratishat karmachari hi apani naukari ko karm man kar karate haian. shesh assi pratishat sadharan kary karane vale hi hote haian.
agali bar shrimadbhagavadgita ka koee aur shlok...
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- dinaank- 15 aprॅl, 2015
kisi ne kanfyooshas se poochha ki mrityu kya hai ?
chini darshanik kanfyooshas ne bahut ashchary se poochha “kya tum jivan ko samajh ge ho, jo mrityu ke bare mean janana chahate ho?”
kya hai jivan aur kyoan hai jivan. kya sachamuch hamean jivan ko janane ka prayas karana chahie athava in prashnoan ko anuttarit man kar, yooan hi jivan ko jite rahana chahie…
asal mean jite to rah sakate haian yooanhi lekin b da mushkil hai yah vichar man se nikalana ki jivan, eeshvar, mrityu, saty, prem aur anand kya hai.
in chhahoan, shashvat-prashnoan ka sansar bahut vilakshan hai. in prashnoan ki khoj karane ki yatra mean hi anek manishi devatv aur param pad ko prapt ho ge lekin in prashnoan ka uttar kabhi itana prabhavi aur satik nahian mila ki jisako pakar manushy ko tripti ho jati. kiantu ham lage haian prashn karane mean aur vidvatjan aur bhagavadjan lage haian uttar dene mean.
ek bar ki bat hai ek vir yoddha sipahi ek yuddh se vapas laut raha tha. usaki sena jit gee thi is bat ki khushi use thi lekin kee din chale, yuddh ke karan thakan bhi bahut thi. sipahi ek gaanv mean pahuancha jahaan jnan, vairagy prakash ki katha chal rahi thi jisamean vairagy ka varnan bahut hi prabhashali dhang se kathavachak sadhu kar rahe the.
sipahi bhi muanh-hath dhokar vahaan baith gaya aur sath ka khana khane laga. khana khane ke sath hi sath vah katha bhi sunata ja raha tha. katha ka prabhav, sipahi par bahut gahara p da. usane bhojan bich mean hi chho d diya aur apane hathiyar, apani talavar, apana gho da, apane vastr adi vahian tyag die. sadhu ko pranam karake vah sipahi sanyasth hokar pravajya ko nikal p da.
char-paanch varsh guzar ge. yah sanyasi bana sipahi, bhiksha maangata hua, vapas usi gaanv mean lauta. usane dekha ki katha ho rahi hai, to poochha-
“ye katha kaun se sadhu maharaj kah rahe haian?
ek shrota bola “vahi haian jo varshoan se isi sthan par katha kah rahe haian.”
“to rozana nee katha kahate haian ?”
“nahian vahi katha hai vairagy ki.”
“to phir sunane vale badalate rahate haian.”
“nahian sunane vale bhi lagabhag vahi haian, rozana sham ko katha sunane ate haian.”
yah sunakar sanyasi ashchary mean p d gaya. usane katha ke bich mean hi shrotaoan ko sanbodhit karate hue kaha-
“dhany haian ap sabhi… katha kahane vale bhi aur sunane vale bhi… maianne ek bar vairagy ki katha suni aur maian isake marm ko samajh kar vairagi ho gaya kintu ap to rozana katha kah-sun rahe haian aur kisi par vairagy ka koee asar nahian hai.”
yah kahani to yahian samapt huee. ab prashn yah hai ki kya vastav mean hamare dvara kie ge prashnoan ka uttar ham chahate haian. kya sachamuch hamare oopar in sapt prashnoan ke uttar ka asar hoga?… yugoan-yugoan se ham prashn karate a rahe haian aur isake uttar bhi pa rahe haian lekin kisalie? matr sunane ke lie?
shayad hi koee eesa buddhiman vyakti ho jisake man mean ye chhahoan prashn n ae hoan aur usane kabhi n kabhi in prashnoan ko kisi se poochha n ho.
isamean sabase ruchikar bat yah hai ki in prashnoan ke uttar hamean apane man ki gaharaee mean kisi n kisi umr par jakar mil jate haian, samasya tab ati hai jab in uttaroan ko ham kisi doosare se chahate haian athava apane shabdoan mean dena chahate haian. udaharan ke lie jab ham kahana chahate haian ki prem kya hai to svayan ko asamanjas mean pakar yah sochane lagate haian ki ham nahian janate ki prem kya hai jabaki ham janate haian ki prem kya hai.
asal bat yah hai ki prem kisi ke jivan mean kaise ghata hai ya ghat raha hai ya ghatega, yah to bataya ja sakata hai lekin yah nahian ki vah kya ghat raha hai jise prem kah sakate haian. yahi sthiti any paanch prashnoan ki bhi hai. yahaan ek prashn aur uthaya ja sakata hai ki eesa akhir kyoan hai ki prem ko vyakt karane ki koee bhasha ya shabd nahian haian.
isake lie aise samajhean ki jis bhav ki koee upama nahian di ja sakati usaki paribhasha kaise di jaegi. prem ki tulana hogi saty se jo ki svayan aparibhashit hai, to phir…
kya bataean ki ‘kaisa' ghat raha hai hamare sath?
shrikrishna se poochha gaya ki apaka aur radha ka prem kaisa hai to unhoanne kaha ki mera aur radha ka prem, mere aur radha ke prem jaisa hi hai.
thik isi tarah ham samajh sakate haian ki eeshvar, saty, anand, jivan aur mrityu ki vyakhya athava paribhasha karana kathin hi nahian, asanbhav hai.
lekin… ham phir bhi aisa karate haian aur karate raheange… maian bhi isase achhoota nahian hooan.
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- dinaank- 14 aprॅl, 2015
250px|right
maian gum hooan
to gum ho
tum bhi
lekin maian tum mean
aur shayad
tum aur kahian
maian to hooan tum mean
kya tum bhi?
kabhi khayal
kabhi sapana
to kabhi yooan hi
inhian ke sath
shamil ho
mere zehan mean
tum hi
kisi aur
shayar ki gazal
ke maqte mean
talashate tum nam mera
ye kaun si avaz
ki kashish tumhean khianche hai
door mujhase…
are brootas!
tum bhi…
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- dinaank- 14 aprॅl, 2015
rahi masoom raza sahab ko un umda shakhsiyatoan ki ferahist mean ooancha maqam hasil hai jo mazahab, zat aur mulqoan ki sarahadoan se naittafaqi rakhate hai. yooan to raza sahab ki jaduee qalam ka bejo d fan mujhe hamesha hi karishmaee laga hai lekin unaka upanyas adhagaanv mujhe behad pasand hai. tivi dharavahik ‘mahabharat’ ko behatarin roop mean prastut karane ka shrey bhi raza sahab ko jata hai.
bharat-vibhajan ne raza sahab ko param vedana se bhar diya tha. yah vedana aur kshobh unaki rachanaoan mean pathak ke man ko hila deta hai. prastut hai unaki ek rachana… ise padhate-padhate aansuoan ko rokana bahut mushkil ho jata hai. bahut se shabdoan ke arth samajh mean nahian ate lekin phir bhi rachana ka prabhav kam nahian hota. kuchh shabdoan ke arth niche die ge haian.
abhar: vani prakashan, © naiyar jahaan rahi
'ai ajanabi'
ye hai hiandostaan ki muqaddas zamian
jaise mele mean tanha koee nazanian
sijd: ha-e-gulami se zakhmi jabian
ek kuhn: giribaan phati astian
ek ghar, jisamean hangam: abad hai
ik nasheman, jo sadiyoan se barbad hai
ye kutub, jaise ik tan oopar uthe
taj, jis tarh raqqas: dam sadh le
ye banaras ke mandir, javaan valavale
jaise me’mar ke khvab poore hue
zindagi ko ubharana sikhaya gaya
pattharoan ko ajanta banaya gaya
kalidas aur taigor ka ye chaman
mir-o-galib aur iqabal ka ye vatan
eshiya ke hasian jism ka pairahan
rashk-e-sadamayakada tha ye darul mihan
kisane is shamha se lau lagaee nahian
kitane ashkoan se vaqif hai ye astian
jabase aangrezoan ka isamean aya qadam
zindagi ban gee ek shair ka gam
ajanabi jafar-e-ahraman ki qasam
ik tavaif ka ghar ban gaya ye haram
rat badhati gee, dam lagata gaya
hir-raanjha bike, shah varis bika
ishq ki khamushi ka takallum bika
aur nazar se nazar ka tasadum bika
aur patiangoan ka zauq-e-tarannum bika
adamiyat ka tarz-e-tabassum bika
ved-o-qurhan bazar mean a ge
aur ham sarahad-e-dar mean a ge
mulk ki sanhatoan ke aangoothe kate
shahr toote hue khvab banate ge
narm dehatoan par bojh aise p de
khetiyoan ke kaleje dh dakane lage
dhan ki gudagudi kaanpakar rah gee
jau ki sanjidagi haanpakar rah gee
dhan boya gaya aur baniye uge
gehooan chhianta gaya aur jhooke uge
khet siancha gaya aur shole uge
kuchh muanderean ugian, chand jhag de uge
raushani rah mean chhootakar rah gee
gaanv ki zindagi tootakar rah gee
manchestar mean dhake ko phaansi mili
aur banaras ki sanhat ko niand a gee
shaharahoan pe shefild ki har chhuri
hindi talavar par muskurane lagi
itr ko fraans ki shishiyaan kha geean
shahad ko zahr ki makkhiyaan kha geean
aur asam ke khetoan ki betiyaan
aur asam ki chay ki pattiyaan
vo siyahi ke agosh mean surkhiyaan
vo aandhere ke parde mean chinagariyaan
apani ismat ka piandar khoti rahian
gore hathoan se nilam hoti rahian
bambee aur kalakatta ke nariyal
aur kashmir ke vo tar-o-taz: phal
kitane paqiz: the aur kitane sajal
ras ki har booand thi jaise ganga ka jal
jaise aangoor ka baankapan mar gaya
akharotoan ka husn-e-shikan mar gaya
gadr ki har ravayat mitayi gee
tipuoan ki kahani bhulayi gee
ek tarikh landan se layi gee
ek kajalayi shamha jalayi gee
kashmakash ka bhi doostoor paida hua
karakhanoan se mazadoor paida hua
mulk ki chaandi ne ek aang dayi li
juganuoan ki kumuk par sahar l d p di
donoan hathoan ke takkar se tali baji
sanh bayalis tak dastaan a gee
kuchh dhamake hue aur sakooan ho gaya
tez toofan bhi saranigooan ho gaya
doosari jang se chaudhari thak ge
aur janata ke tevar bhi kuchh aur the
rahabar bhi tijarat pe razi hue
kale bazar mean dam lagane lage
kuchh mishan ae mashq-e-muhabbat huee
kuchh shikayat huee, kuchh tijarat huee
aur natije mean hindostaan bant gaya
ye zamian bant gee, asmaan bant gaya
shakh-e-gul bant gee, ashiyaan bant gaya
tarz-e-taharir, tarj-e-bayaan bant gaya
hamane socha ki vo khvab hi aur tha
ab jo dekha to panjab hi aur tha
kitani bahanoan ki mithi nigahean lutian
pyar ki chhaanv, nazaroan ki rahean lutian
kitani ooshaoan ki gahari aankhean lutian
mahajabinoan ki vo garm baanhean lutian
as kachche gh de ki tarah bah gee
sohani bich toofan mean rah gee
paanch dariyaoan ka git jalane laga
aur koh-e-himala ka sar jhuk gaya
ismat-e-zindagi par k da vaqt tha
aur tamaddun kh da sochata hi raha
krishn ke desh mean koee radha n thi
ram ke desh mean koee sita n thi
hir s dakoan pe nangi phiraee gee
zakhmi chhati se mahafil sajaee gee
ravi mean har rivayat bahayi gee
donoan hathoan se gairat lutaee gee
kuchh lutere b de adami ban ge
aur ham ghar mean sharanarthi ban ge
auratean sarahadoan ki taraf chal p dian
koee jhijhaki kahian, koee royi kahian
nak ki kil sar ki rida bhi nahian
jootiyaan ghar ki dahaliz par rah geean
agara rat ki tarh sunasan tha
taj ka husn sanjid:, hairan tha
sare jind: muqamat the muzmahil
zindagi muzmahil, shaharahean khajil
band bazaroan mean toot jata tha dil
har palak par larazati thi patthar ki sil
jama masjid mean allah ki zat thi
chaandani chauk mean rat-hi-rat thi
aluoan ki tarah sar kate haian yahaan
rastoan par ufuq se ufuq tak nishaan
kitani rag di gee haian yahaan e diyaan
ye hai hindostaan yani jannat nishaan
ek kar-e-numaya hua hai yahaan
ghar jalakar charagaan hua hai yahaan
ham to samajhe the azad hoga vatan
band ho jaega bav-e-dar-o-rasan
apane phooloan se mahakega apana chaman
ab gazaloan se abad hoga khutan
ishq ki aankh nam ham n dekheange ab
mahajabian ko banaras n bhejeange ab
gaanv viran haian, shahar barbad haian
ham to beghar hue gair abad haian
kal jo the shadamaan aj bhi shad haian
sirf diq ke jarasim azad haian
jaise resham ki ki de ki varaftagi
roti kitana hasian lafz hai ajanabi
ajanabi hamane nahaq charagaan kiya
ab bhi aankh dikhata hai har qumkuma
ab bhi khoon-e-shahidaan se tar rasta
ab bhi qanoon dushman hai suqarat ka
ab bhi uthate hue sar pe talavar hai
ab bhi mansoor ke vaste dar hai
sabako pahachan lean aur luta bhi karean
pet rota rahe aur hansa bhi karean
zakhm khate rahean aur dua bhi karean
sokht:tan patiange vafa bhi karean
hamako hoorean nahian, hamanashian chahie
hamako jannat nahian, ye zamian chahie
har qadam azmat-e-kushtagaan ki taraf
har qadam zazb:-e-kamaraan ki taraf
har qadam mazil-e-karavaan ki taraf
har qadam inqilab-e-jahaan ki taraf
raushani age badhati chali jaegi
zindagi age badhati chali jaegi
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kuhhn: = purana . raqqas: = nartaki . me’mar = imarat banane vale . darulamihan = du:kh ka sthan arthath sansar . jafar = chaudah imamoan mean se ek . ahhraman = eeran ke atashaparastoan ke matanusar badi ka khuda . haram = khuda ka ghar . takallum = batachit . tasadug = takkar . zauq = ruchi . dar = sooli, phaansi. sanhat = kala. piandar = abhiman . tamaddun = mil-julakar rahane ka tariqa,sanskriti . rida = chadar, odhani . huzn = du:kh, shok . muzmahil = klant, afsurd: . khajil = sharminda . ufuq = kshitij . kar-e-numayaan = karanama . bab = pustak ka parichchhed . rasan = rassi . khutan = ek sthan, jahaan ka mushk mashahoor hai. diq = tapedik, kshay . varaftagi = atmavismriti . qumqum: = bijali ka balb . sokht:tan = dilajala, ashiq ka pratik . azmat = pratishtha . kushtagaan = ashiq, qatl kie hue . kamaraan = nasib vala, qamayab.
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- dinaank- 5 aprॅl, 2015
svatantrata ki anek vyakhya haian lekin paribhasha shayad koee nahian. isaka karan hai ki svatantrata nijata ka mamala hai... nitaant niji. pratyek ki svatantrata apani-apani alag-alag aur anokhi.
gosvami tulasidas ji likhate haian-
"paradhin sapanehu sukh naanhi”
yane paradhin vyakti kisi hal mean bhi sukhi nahian rah sakata. isaka arth yahi hai ki sukhoan ki soochi mean sanbhavat: svatantrata, variyata kram mean pahale sthan par hai.
is vidiyo mean sushri dipika padukone ne nari ke dvara apani pasand ko chunane ki svatantrata ke sambandh mean bataya hai. unaki apani svatantrata ki vyakhya yahi hai. mujhe nahian lagata ki koee bhi isase asahamat hoga kyoanki sabhi ko apani marzi se apana jivan bitane ka haq hai.
haan nari vimarsh aur jivan sandesh ke sandarbh mean yah vidiyo kitana upayogi hai yah pratyek vyakti ki apani pasand ka mamala hai. is vidiyo ke pratyuttar mean ek vidiyo purushoan ki or se aya hai. use bhi chahean to dekh lean.
khair… zara is bat par avashy gaur karean ki kam se kam nari ko svatantrata ki paribhasha batane vala purush nahian hona chahie kyoanki purush koee nari ka bhagyavidhata nahian hai varanh nari ke samanantar aur saman roop se usaka mitr, sakha, sahachar, jivanasathi, sahakarmi adi hota hai.
vaise vyavahar jagath mean adhikatar vyaktiyoan ki jivan shaili “par upades kusal bahutere” se prabhavit rahati hai. pata nahian kyoan par yah vidiyo dekhakar maian purush ke roop mean sharminda hooan ki ham purushoan ne adhikatar varjanaean stri ke oopar lad rakhian haian aur stri ko apani svatantrata ki bat vastr utar-utar kar karani p dati hai.
mere hisab se to “svatantrata se jio aur jine do” ka niyam hi sarvashreshth hai.
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- dinaank- 3 aprॅl, 2015
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tum kshama kar do unhean bhi
jo tumhare saty path par
kantakoan ka jal charoan or se
bikhara rahe the
aur tumako
chhadm-jivan rah bhi dikhala rahe the
aur unako bhi kshama kar do
ki jinamean, eershya hi eershya
ka bhav tha
bas svarthavash hi
tha pradarshan prem ka
svat: unako, muskura kar
dan dena param karuna se bhare man
aur aantar hriday se tum
jinaka virodhi svar bana karan
tumhare param sukhamay aj ka
apane niji akash ka
smaran ho
laotse ne kya kaha tha-
“ho sahaj man
aur karuna ho
sabhi ke prati tumhari”
dhyan mat dena
kanaphy़ooshas ke kathan par-
"jo bichhaean shool, rahoan mean nirantar
unhean sammanit karo mat phool dekar
kyoanki isase rooth jaeange sabhi ve
sej phooloan se sajate haian tumhari”
are tum sun rahe ho na ?
tumhare jo bhi apane haian
vo to har hal apane haian
yadi koee ‘hal’ aisa hai
jahaan hoange virodhi ve
to phir ye jan lo
bhram hai tumhean ye aj bhi
ki ve to mere apane haian
rakhoge tum kshama bhitar
tabhi to prem bhi hoga
nahian to prem
sukh ki lalasa ka hi vyasan hoga
meri mano!
kshama kar do !
kyoanki tum premamay ho.
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