आदित्य चौधरी -फ़ेसबुक पोस्ट अप्रैल 2017

adity chaudhari fesabuk post

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adity chaudhari- fesabuk post

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dinaank- 27 aprail, 2017 “oe tujhe maloom hai, gupta ki l daki banarji ke l dake ke sath bhag gee!…” “haianaaa? achchhaaaa?… aji mujhe to pahale se hi pata tha jo l daki roz ne shed ki lipsatik lagaegi, har tisare din parlar jaegi use to kisi n kisi ke sath bhagana hi hai.” “hamari bebi to ghar se sidha k aaulej aur k aaulej se sidha ghar… bas n kisi se milana n koee chakkar” “vaise ek bat bataooan bhain ji… dekho bura mat manana… apanepan mean kah rahi hooan ghar ki bat hai… apane na bebi ko isamart phon dilava ke thik neean kiya… doosare vo skooti ka mamala bhi mujhe thik nahian lagata… dekho -dekho maianne bas ek bat kahi hai ap phil mat karana…” “neean-neean mujhe kya fil karana… fil to tujhako hoga jab chhoti bahan apana rang dikhaegi. meri bebi ki bat chho d too apana ghar sanbhal. tera pati roz sham ko teri bahan ko lekar kahaan jata hai?” “aa ha ha ha bahut badhiya… tyooshan le jate haian rani ko aur kya…” “jab vo rani… tere ghar ki rani banegi na tab tujhe pata chalega.’ “muanh sanbhal ke bat karo bhain ji… bahut ho gaya” “to tujhe kya pareshani ho rahi thi bebi ki skooti se” “are maian to apanepan mean kah rahi thi” “maian bhi to apanepan mean hi kah rahi thi” … tho di der maun… phir dobara g aausip chaloo… bat asal mean ye hai ki log jab bhi khali samay mean bat karate haian to kabhi bhi kisi bhi vishay se kood kar vyaktigat vishayoan par a jate haian. pati-patni mean to yah rozana ki sthiti hai. jaise- “sun rahi ho… tumhean pata hai rajiv ne apani bivi chho d di.” “pata hai-pata hai tum sab mard ek jaise hote ho.” “kya matalab ? kya maian bhi aisa hooan.” “aur kya mere pati ho to kya… ho to tum mard hi.” “thik hai to maian bhi tumhean chho d deta hooan.” “aur isase zyada tum kar bhi kya sakate ho!… aj jaldi paig laga lena. mere sar mean dard hai, mujhe jaldi sona hai.” “sar daba dooan?” “bas-bas rahane do” yadi ham bat karate samay ya gap-shap karate samay zara sa is bat ka dhyan rakhean ki kahian ham samane vale ke bare mean bat to nahian kar rahe… is savadhani se bahut se jhag de bach sakate haian, tanav kam ho sakate haian lekin yah bahut kathin abhyas hai. jaise ki samane vala hamare oopar koee arop lagata hai ya hamari galati ko sudharane ki koshish karata hai, ham turant bachav mudra mean a jate haian aur samane vale ki galatiyaan ginane lagate haian. hamean batean karani chahie lekin ek-doosare ke oopar kisi kataksh ka sahara lekar nahian balki ek doosare ke prati sanvedana aur karuna ka bhav rakhate hue. arop-pratyaropan ki bat-chit ka natija ye hota hai ki sab apas mean bat karane ki bajay apane-apane mean hi mast ho jate haian. ye jo v aauts ep aur fesabuk ki bimari hai isaki vajah kuchh had tak yah bhi hai ki ham sanyat hokar apas mean bat nahian kar pate. kuchh aur batean bhi haian jo hamean bat karane se rokati haian unamean se sabase b da karan hai ki hamare pas kuchh bhi aisa bat karane ko nahian hai jo vishesh ruchikar ho. jisaki vajah hai ab logoan ka upanyas aur kahaniyaan n padhana. kavitaean to bilkul bhi nahian padhi ja rahi haian. hindi sahity to sirf kors ki kitaboan ki shobha rah gaya hai. jab ham achchha sahity padheange nahian to bat karane ke vishay kya hoange? bachche likhana kaise sikheange? duniya bhar se pustakalay dhire-dhire khatm ho rahe haian. vishv bhar se pustakalayoan ke aank de nirashajanak haian. kee b de pustakalay aise haian jinamean 50 pratishat se adhik pustakean to kabhi kisi ne kholakar bhi nahian dekhian. amerika ke ne rashtrapati ki nee bajat niti mean to pustakalay aur sangrahalay bajat hi shoony kar diya hai. is par bhi janata chup hai. dinaank- 26 aprail, 2017 maianne kafi samay pahale likha tha- “upasthiti mean anupasthiti ko ji lena hi rishte ki garmahat banae rakhata hai… jivan bhar” kuchh sudhi pathakoan ne isaka arth janana chaha hai, jisamean hamari bhabhi ji DrRenuka Tyagi bhi shamil haian ve svayan bhi kee bhashaoan ki vidvanh haian aur aee.e.ऍs bhi haian. to isaka arth kuchh is tarah hai ki- ham jab kisi ke sath lambe samay tak rahate haian to aksar usaka sath ‘tekan graanted’ ho jata hai. chhote-mote jhag de hone lagate haian. ye jhag de, bol-chal band tak pahuanch jate haian. kabhi-kabhi log qaribi rishta hone ke babajood alag rahane ka nirnay le lete haian. bad mean bahudha pachhatana p data hai. yah sab ruk sakata hai yadi ham ek sidha saral upay karean to- jisase ham naraz haian usake bare mean ham ye sochean ki yadi yah vyakti hamesha ke lie hamase door ho jae to…? kya ham usaki sada ki anupasthiti mean aram se sukh poorvak jivan bita sakate haian…? aisa sochate hi hamara gussa kam ho jata hai aur aksar bilkul khatm hi ho jata hai. ek karuna ka bhav janm le leta hai. isilie maianne likha ki kisi ki upasthiti mean anupasthiti ko ji lena hi rishte ki garmahat banae rakhata hai. dinaank- 25 aprail, 2017 meri ek kahani padhiye... ‘chhoti bahoo’ “chhotiaaa! b da bhaiya aa gaya zara khana khilava dena.” sas ne bahoo se kaha aur phir b dab dane lagi ”n jane kya karata hai… vyapar to lala ji bhi karate the par aise rat ko der se to kabhi nahian ae… haan shadi-byah ki bat aur hoti hai…” apane jeth ko khana parosane mean chhoti bahoo ko bahut sankoch hota tha. jeth ki niyat thik nahian thi. jithani to mayake gee huee thi… ane ka nam hi nahian le rahi…. is rat phir badaniyat se jeth ne chhoti bahoo ka hath chhoo diya aur dviarthi batean karane laga. kee din se yah sab chal raha tha. chhoti t dap kar rah jati aur apane kamare mean sone chali jati. apane pati se isaka zikr karane mean use dar lagata tha ki n jane kya sthati bane. … ghar mean sab shamil rahate haian. bachchoan ke shoragul se ghar bhara-bhara lagata hai… kahian mere kuchh kahane se sab kuchh bikhar n jae… karooan to karooan… yahi sab sochate-sochate niand a jati. devi jagaran ka b da zor chal raha tha. sas to devi jagaran ki divani thi. har sal vishal devi jagaran hota aur poori k aauloni ke log hissa lete the. rishtedaroan ko bhi bulaya jata tha. jayapur vali mami ko har sal devi ati thi. mami ka b da zoradar pradarshan devi ane ka hota tha. ajib-ajib haraqate mami karati, kabhi nachane lagati to kabhi koodane lagati, kabhi kisi ko dhakka de deti. ye sari treniang usane chhoti ki sas se li thi. sas bhi ek zamane mean devi ane ki eksapart thi. aj bhi sas ka man karata tha lekin sharir se lachar thi to usaki gaddi jayapur vali mami ne sanbhal li thi. paandal saj chuka tha. devi ke bhajan poori shraddha-bhakti se gae ja rahe the. sabako mami ka iantazar tha ki kab devi aegi-kab devi aegi. chhoti bahoo ki nigah lagatar mami par jami huee thi. bhajan aur sangit ka sama bandh chuka tha. bhaktoan mean bhakti ki lahar dau d rahi thi. kuchh atiutsahi bhaktoan ki aankhean sharab ke karan jhilamila rahi thian. jeth ne bhi kar ki dikki se nikal kar do-tin peg khianch lie. jagaran apane poore zor par tha ki achanak chhoti bahoo ne mami ko sa di ka palloo kamar mean khoansate dekha aur vo samajh gee ki ab mami devi ane ka natak shuroo karane hi vali hai lekin ye kya isase pahale ki mami shuroo hoti chhoti bahoo ne devi ane ka zabardast natak shuroo kar diya. chhoti ne jo hangama machaya vo dekhane layaq tha. yah sab chal hi raha tha ki jeth vahaan a gaya aur b de gaur se chhoti bahoo ki taraf dekhane laga. chatak!!! ek jhannatedar thapp d jeth ke muanh par p da… phir ek aur p da… phir ek aur…. sab sannate mean a ge. bhajan apane poore urooz par tha aur thapp d p d rahe the. devi thapp d mar rahi thi aur sab dekh rahe the. ath das thapp d mar kar chhoti tho da shant huee aur behosh hone ka natak karake let gee. sabane devi ki jayajayakar ki aur jeth ke pas jakar kaha ki aj to apaka jagaran saphal hua. devi ne man se ashirvad diya aur prasad bhi. us rat ke bad sas ne kabhi chhoti bahoo se jeth ko khana parosane ke lie nahian kaha. dinaank- 23 aprail, 2017 kisi chamatkar ki ummid mean jina manushy ka ek aisa svabhav hai jisaka zikr vah khud bahut kam hi karata hai. kisi n kisi chamatkar ka intazar ya pahale ghat chuki kisi ghatana ko chamatkar manana ek logoan ke lie ek am bat hai. yadi kisi vyakti ke sath lanba samay guzara jay to ham pate haian ki vah apane jivan mean ghate chamatkar ka zikr kar baithata hai. khud ko samany roop mean prakriti ka ek sadharan hissa n manakar ek vishesh kriti manata hai. aise log bahut si aisi achchhi paristhiti ko, jo ki us vyakti ki k di mehanat aur samajhadari bhare prayasoan se hi ban paee, ko bhi bhagy batane lagate haian. koee vyakti jis tarah doosaroan ke bare sochata hai us tarah apane bare mean nahian sochata. yahi karan hai ki use apani mrityu par kabhi poorn vishvas nahian hota. use lagata hai ki vah to bas jita hi rahega hamesha. sath hi mrityu ke bad ke samay ke bare mean bhi atakalean lagata rahata hai. sochata hai ki nishchit hi mrityu ke bad bhi kahian n kahian kisi n kisi tarah ka jivan hoga. bhagy ka astitv ho n ho lekin isake astitv ko sabit karana bahut asan hai. yahaan tak ki durghatana ko bhi saubhagy sabit kiya ja sakata hai. manie ki kisi vyakti ki durghatana mean taang toot gee to kaha jata hai ki ‘bahut bhagyashali ho jo sirf taang tooti, jan bach gee’. is tarah ki batoan se bhagy par vishvas hone lagata hai. jabaki bhagy keval hamara bhram hi hai. maian janata hooan ki meri bat se bahutayat mean log asahamat hoange kyoanki maian unake vishvas ke khilaf likh raha hooan. ek udaharan de raha hooan.- ek vyakti rihaishi pl aaut bikavane ka kam karata tha. use ek pl aaut bikavane ki zimmedari di gee. mandi ka samay chal raha tha isalie use kafi logoan se sanpark karana p da kafi bhag-dau d ke bad bhi kuchh kam nahian bana. char mahine tak koee grahak n milane se vah nirash ho gaya. is nirasha ke daur mean vah ek jyotishi se mila jyotishi ne use ek aangoothi pahanane ko di. ek saptah aur nikal gaya ek din vah dopahar ko so raha tha ki fon ki ghanti baji aur pl aaut bikane ki bat ho gee aur tin din bad hi pl aaut bik bhi gaya aur use achchha kamishan bhi mil gaya. isase vah bhagy aur jyotish mean dridh vishvas karane laga. ab ham us paristhiti par charcha karean jisake chalate yah sab hua. asal mean is pl aaut ke bikaoo hone ki bat ko phailane mean ek-do mahine lag ge. isake bad kee zarooratamandoan ne is pl aaut ke bare mean janakari ki lekin bat nahian bani. tisare mahine tak pl aaut ki charcha un logoan tak pahuanchi jo pl aaut ko turant kharidana chahate the. chauthe mahine mean bilakul sahi kharidar ne apana man bana liya. doosari or vah vyakti nirasha mean ghir gaya jabaki kharidar taiyar tha. nirash vyakti ghar baith gaya aur kharidar ne usase sanpark kiya. bechane vale ko laga ki maianne itani mehanat ki to pl aaut bika nahian aur ab ghar baithe hi bik gaya. ye jyotishi ki aangoothi ka chamatkar hai. jabaki sachchaee kuchh aur hi thi. bahutayat mean log aise haian jo sochate haian ya unake dimag mean bhar diya jata hai ki yadi eeshvar par vishvas hai ya vah vyakti astik hai to bhagy, jyotish, chamatkar, bhoot-pret adi par bhi usaka vishvas hona chahie. yah kisi bhi samaj ke vikas ke lie upayukt nahian haian. eeshvar par vishvas hona aur aur aandhavishvasoan mean jina donoan alag-alag sthitiyaan haian. eeshvar par vishvas hone se samaj ke vikas ko koee khatara nahian hai balki yah vishvas ek atmavishvas ko badhane mean sahayog karata hai. dinaank- 22 aprail, 2017 meri pichhali post mean shri shukl ne kuchh kameant kie usaka uttar de raha hooan. sanbhavat: apane dhyan se padha nahian shukl ji, maianne likha hai- “kabhi-kabhi kuchh muddoan par mere samane bhi yah samasya ati hai aur ghutan mahasoos hoti hai.” ‘kuchh’ muddoan par jo tatasth rahate haian ve kayar ya svarthi nahian hote. haan yadi kisi ki ‘jivan shaili’ hi tatasth rahane ki hai to aisa vyakti to charcha karane yogy bhi nahian hai. maianne sadaiv tatasth rahane ki to bat ki hi nahian… keval kuchh muddoan par tatasth rahane ki bat kahi thi. sabase pahale mera hi udaharan lijie- mere param pitamah ko 1857 mean agrezoan ne phaansi di thi. yah aitihasik tathy sarakari dastavezoan ka hissa hai. mere pita bhi svatantrata senani the, unaki javani jeloan mean kati. aangrazoan ne hamare ghar ki kurki kara di. ek zamidar parivar ke hone ke bavajood bhi dar-dar bhatakana p da. kya ham tatasth the ya haian ??? agar ham jaise log tatasth hote to aj bhi aangrez bharat par shasan kar rahe hote. yadi kisi asahay ke sath anachar ho raha hai aur ap dekh rahe haian aur shaant haian to ap kayar haian kiantu pati-patni ya sas bahoo ya l dakoo p dosiyoan ki rozana ki rar mean ap tatasth haian to yah samajhadari bhi ho sakati hai. kaurav-paandav yuddh, mahabharat mean krishna tatasth the to kya krishna bhagavan kayar the? balaram ji ne to yuddh mean bhag hi nahian liya to… kya ve kayar the. bhishm pitamah ne shikhandi par tir chalane ki bajay marana behatar samajha to kya ve bhi kayar the. dronachary ne ashvatthama ke marane ki khabar sunate hi yuddh kshetr mean hi samadhi laga li aur mare ge… kya ve kayar the. yadi koee ap se kahata hai ki chalie charas pine chalate haian doosara kahata hai ki nahian gaanja pine chalate haian to ap kya ek ko chun leange? kahana hi p dega ki maian tum donoan ke sath nahian ja sakata maian yahian rukana pasand karooanga. koee kahata hai ki mujara dekhane chaleange ya chori karane ya daqaiti dalane to kya ap koee ek rasta chun leange. jab do paksh anuchit raste par hoan to buddhiman aur vivekaman vyakti ko to tatasth hi rahana hoga. kya ye kayarata huee? maian bahut saral bhasha mean likhata hooan phir bhi log use dhyan se nahian padhate aur samajh nahian pate. kuchh muddoan par tatasth rahane ki paristhiti to duniya mean sabake samane hi ati hai aur chhit-put mean to lagabhag rozana hi. rahi bat meri to mere jaisa vyakti jivanabhar tatasth kaise rah sakata hai. ek to apane mere any lekh padhe nahian haian. doosare zara sochie kya koee tatasth rahane vala vyakti bharatakosh (www.bharatkosh.org) bana sakata hai, joki is samay duniya ka sabase lokapriy bharat ka samagr jnanakosh hai. jisake har mahine 30 lakh pej vyoo haian. yah sab hamane kisi sarakari sahayata se nahian kiya balki apani sampatti bech kar kiya hai aur kar rahe haian. hamean bharatakosh ko nishpaksh rakhane ke lie n jane kitani pareshaniyoan ka samana karana p da. nee pidhi ko sadaiv nishpaksh janakari hi deni chahie aur kisi sahi paksh ko chunane ka vivek unamean tabhi paida hoga. je. krishna moorti ne kaha hai ki shiksharthiyoan ko hamean yah nahian sikhana chahie ki ‘kya sochana chahie’ balki yah sikhana chahie ki ‘kaise sochana chahie’. kam se kam nee pidhi ko itani buddhi aur vivek ki sthiti banane ke lie vaicharik svatantrata deni chahie. varana ek pakshiy batoan se to dimag thass hi hota hai. skooloan mean paksh-vipaksh ki vad-vivad pratiyogita isilie hoti hai. samasya vahaan ati hai shukl ji jahaan ye apeksha ki jati hai ki ap falaan parti valoan ko chor kahie varana ap desh drohi haian. ap islami atankavad ke khilaf mat bolie nahian to ap sekyoolar nahian haian kamyoonal haian. ap shiyaoan se bat mat kijie varana ap sunniyoan ke dushman haian. ap tilak mat lagaiye varana ap daqiyanoosi aur kamyoonal haian. mere ati nikat mitroan mean kamyoonist bhi haian aur rashtriy svayansevak sangh ke pracharak bhi haian. kaangresi bhi haian aur samajavadi bhi. hindoo bhi haian aur gair hindoo bhi. meri vyaktigat vicharadhara bharatavadi aur manavatavadi se mel khati hai. maian fesabuk par laik ya kament pane ke lie nahian likhata balki nee pidhi ko apana likha padhane ke lie likhata hooan. jo bhi kuchh toota-phoota jnan ya vichar meri samany buddhi mean ata hai vahi likh deta hooan. maian chahata hooan ki nee pidhi ko svatantr akash mean svachhand u dan bharane ka mauqa mile n ki kisi roodhivadi daqiyanoosi pianjare ka arthahin jivan. dinaank- 21 aprail, 2017 ajakal kuchh log ek ajib qashmaqash se guzar rahe haian. ye samasya hai nishpakshata ki, tatasthata ki aur nirapekshata ki. kabhi-kabhi kuchh muddoan par mere samane bhi yah samasya ati hai aur ghutan mahasoos hoti hai. maian yahaan yah bata dena chahata hooan ki yah samasya nayi nahian hai balki us samay se chali a rahi hai jab adim samaj qabiloan mean bantana prarambh hua tha. yah maianne spasht isalie kiya kyoanki kuchh log is samasya ko aj ke badalate rajanaitik aur samajik halatoan se jo dane ki koshish karate haian. maian shiv mandir mean hokar ata hooan to log ghoshana karate haian ki ‘achchha to ap shaiv haian…’ yadi devi ke darshan karake kisi ko prasad dooan to mujhe shakt bana diya jata hai aur mere tulasi ki kanthi pahanane ke karan mera panjikaran vaishnav ke roop mean kar diya jata hai. maian to sabhi dharmik sthaloan par jata hooan mere lie to eeshvar mandir, masjid, gurudvara aur giraja… sabhi jagah hai. in dharmasthaloan ke alava bhi kahian kisi bachche mean kisi janavar mean pe d-paudhoan mean mujhe eeshvar ke nikat hone ka ahasas hota rahata hai, yahaan tak ki mujhe sangit mean eeshvar ke darshan hote haian. jab kisi ko pata chalata hai ki maian kisi shahar ki prachin masjid ya giraja dekhane gaya tha to kahate haian ki oh ap sekyoolar haian. are bhaee maian n to sekyoolar hooan n kisi kampani ka koolar hooan. maian kisi vad ya vivad ke chakkar mean nahian p data. mera dharm, jati, vad… sab bharat hai. haan itana avashy hai ki maian hindoo parivar mean paida hua aur hindoo dharm ko sabase achchha dharm manata hooan aur apane ap ko hindoo kahane mean mujhe koee sharm ka ahasas kabhi nahian hua. hindoo dharm hi ek aisa dharm hai jo vishv mean bina kisi dabav ya lalach ke phail raha hai. keval ek bat mujhe hamesha chubhati hai ki hindoo dharmasthaloan mean saf safaee ka n hona (visheshakar uttari bharat mean). haan to maian kah raha tha ki bina kisi ek paksh ko chune jina bahut mushkil hota hai. yadi lokasabha ko dekhean to avashyak nahian ki kisi rajanaitik dal ke sadasy hi hoan. nirdaliy sadasy bhi to hote haian. kisi ki apani nij vicharadhara bhi to ho sakati hai. kya zaroori hai ki ham apane ap ko kisi kheme se jo dakar hi apana parichay dean? param shreshth pratibha, kisi kheme ya rajashray ki mohataj nahian hoti. muanshi premachand, lyev tolsatoy, loo shoon aur alabeyar kamoo ke sanbandh mean apako batana chahooanga… yadi dhyan se padheange to kafi kuchh spasht ho jaega. ‘muanshi premachand’ ko marksavadi ‘apana’ kahate haian. sabit karane ki koshish karate haian ki muanshi ji marksavadi the. aisa sirf isalie kiya jata hai ki muanshi premachand ne nirdhanatam vyakti ke jivan aur man ko bahut marmik aur sarthak dhang se apane sahity mean basaya. godan upanyas ho ya ghisoo aur madho ki kahani kuchh bhi padhie apako bharat ki garibi ka ahasas apake dil ko chhoota aur jhakajhorata milega. kya zaroorat hai muanshi premachand ko kisi kheme ka hissa banane ki? premachand ka sahity pratyek sarakar ke shaikshik pathyakram ka hissa rahi aur sadaiv rahegi. godan aj bhi padha jata hai. amezan par aangrezi kitaboan ke sath-sath godan bhi bikata hai. ‘lyev tolsatoy’ ya lio t aaulsat aauy apane jivan ke praranbhik daur mean eeshvar par vishvas nahian karate the. ek umr hone par eeshvar mean vishvas karane lage. unaka punarutthan upanyas unake nastik hone ka aur anna karenina unake astik hone ka sabase b da saboot hai. punarutthan aur anna karenina donoan hi mere pasandida upanyas haian. kamyoonist sarakar ne tolastoy sahity ‘pragati’ aur ‘raduga’ prakashan dvara khoob chhapi aur aj bhi chhapati hai. tolsatoy ko bhi marksavadiyoan ne ‘apana’ kaha lekin ye prayas vyarth hai. tolsatoy svachchhand vicharadhara ke ek paripakv vicharak the aur unhean kisi doosare ki paribhasha mean bandhane ke bajay apani paribhashaean banana pasand tha. ‘loo shun’ chin ke mahanh kahanikar hue haian. prarambhik jivan mean ve vamapanthi vicharadhara se prabhavit the. kamal ki bat yah hai ki vamapanthiyoan ke lakh zor dene par bhi loo shun ne kabhi kamyoonist parti ki sadasyata nahian li. loo shoon ko chin ka premachand kaha jata hai. loo shoon ki kahaniyoan ke hindi anuvad bharat mean padhe jate rahe haian. chin ki sarakar loo shun ke sahity ko chhapane ke lie sada badhy rahi. loo shun ki kahaniyaan maianne kam umr mean muanshi premachand ki kahaniyoan ke sath hi padhian. ‘albeyar kamoo’ ka shreshth upanyas pleg (la pest) mera pasandida hai. kamoo phraans ke mahanh lekhak aur vicharak the. shzaan p aaul sartr kamoo ke mitr the, sartr bhi mahanh lekhak the. unhoanne nobel puraskar ko s de aluoan ki bori kahakar thukara diya tha. sartr ghor kamyoonist the aur chahate the ki kamoo bhi vahi ho jaean. kamoo kamyoonist to kabhi nahian ban pae lekin unake sahity mean jo am-jan ki pi da ki samajh hai usane kamoo ko amar kar diya. aj bhi samany roop se kamoo ko kamyoonist ‘apana’ kahate haian. b di ajib bat hai ki yadi maian hindoo dharm ki prashansa me char lain likh dooan to mujhe turant hindoovadi, rashtravadi, hindutv ka samarthak ya kamyoonal kaha jane lagega… yadi maian hindoo dharm ki kuchh kuritiyoan ya andhavishvasoan ke khilaf likhooan to mere oopar sekyoolar hone ke arop lageange. mujhe lagata hai ki jaise mujhe apane ap ko manushy aur bharatiy batane se pahale hi yah batana p dega ki mera dharm, zat aur rajanaitik vicharadhara kya hai…!!! dinaank- 20 aprail, 2017 prashn: rrishi, muni, sadhu, sant aur sannyasi; in shabdoan ke kya arth haian aur ye kisake lie prayukt hote haian. uttar: ‘rrishi’ vaidik-sanskrit bhasha ka shabd hai. yah shabd apane ap mean ek vaidik paranpara ka bhi jnan deta hai aur stri-purush ke saman adhikaroan ko bhi batata hai. vaidik rrichaoan ke rachayitaoan ko rrishi kaha gaya hai. rrishi shabd puanliang hai lekin is shabd ke sanbodhan se yah spasht nahian hota ki ham kisi sri rrishi ki bat kar rahe haian ya purush rrishi ki. ham jis samay ki bat kar rahe haian us samay sriliang aur puanliang ka bhed vaidik sanskrit mean manushyoan ke lie spashtat: vibhajit nahian tha. striyoan ko bhi rrishi hi kaha jata tha. rrishi shabd chooanki stri-purush mean saman roop se prayukt hota tha isalie is shabd ki prachinata mean koee sandeh nahian hai. vaidik kalin sabhi rrishi grihasth the. rrishi grih tyagi athava sanyast nahian the. rrishi shabd kisi bhi aise vidvanh ke lie prayukt hota tha jo ki niyamit guru-shishy athava vanshanugat paranparanusar vaidik rrichaoan ki rachana kar raha tha. kalantar mean rrishi shabd ka prayog vistrit arthoan mean prayukt hone laga. rrishi par krodh, ahankar, eershya adi ki koee rokatok nahian hai aur n hi koee vishesh sanyam ka ullekh hai. muni shabd ke arth ko janane ke lie pahale tin shabdoan ko samajhana hoga. chitr, man aur tan ye tin shabd mantr aur tantr se sanbandhit haian. chitr shabd ke anek arth haian rrigved mean ashchary se dekhane ke lie isaka prayog hua hai. jo ujjval hai, akarshak hai aur ashcharyajanak hai; vah chitr hai. isalie lagabhag sabhi saansarik vastuean chitr mean sama jati haian. man ke bhi bahut se arth haian kiantu mukhy arth to bauddhik chiantan se sanbandhit hi hai. isalie ‘mantr’ shabd ka janm man se hua aur mantroan ke rachayita manishi ya muni kahalae. muni ka bhi sannyasi hona avashyak nahian hai. muni bhi lagabhag sabhi grihasth hue haian. kalantar mean rrishi-muni donoan shabd vidvanoan, manishiyoan aur bad mean sannyasiyoan ke lie bhi chalan mean a gaya. tantr shabd tan se sanbandhit hai. jis prakriya se tan sakriy ho vah tantr aur jisase man sakriy ho vah mantr. muni par krodh, ahankar, eershya adi ki koee rokatok nahian hai aur n hi koee vishesh sanyam ka ullekh hai. prachin granthoan mean rrishi-muniyoan ke jhag de ke aur saansarik vyakti ki tarah hi acharan karane ke anek prasang hai. ‘sadhu’ shabd kisi bhi sakaratmak sadhana se sanbandhit hai. sadhu vah hai jo sadhana karata hai. sadhu hone ke lie manishi ya vidvanh hona avashyak nahian hai. sadhana koee bhi kar sakata hai aur kisi sakaratmak oorja se sanbandhit sadhana karane vala hi sadhu hai. sadhu shabd achchhe aur bure iansan mean bhed karane ke lie bhi prayukt hota hai. jisaka karan bhi vahi hai ki sakaratmak sadhana karane vala vyakti achchha hi mana jata hai. sadhu hone ke lie kisi bhi vishesh prapanch karane ki ya tyagane ki koee avashyakata nahian hai. vaise bhi sadhu shabd ka arth kisi kary ko poorn roop se sanpann karane vala hota hai. ‘sant’ shabd sanskrit ka nahian hai balki prakrit ka hai. sanskrit ke ek shabd ‘shant’ se big d kar bana hai. shant se sant hua aur sant se sant. yah panjabi kshetr ke prabhav ka shabd hai. vastav mean is shabd mean hi isaka svabhav bhi nihit hai. sant ko shant hi hona chahie. sahajata shant svabhav mean hi basati hai. yah shabd us vyakti ke lie prayukt hota hai jo sahaj hai. sahaj pravritti ko hi ham sant pravritti bhi kahate haian. sant ki sadhana sahajata ke prati hoti hai. vastav mean ‘sant’ hona manushyata ki sarvopari sthiti hai. sant hona gun bhi hai aur yogyata bhi. arthath yah svayanbhoo bhi hai aur arjan yogy bhi. koee bhi rrishi,muni, sadhu ya sannyasi yadi sant bhi hota hai to yah param pad ki sthiti banati hai. sant ko sabhyata se nahian balki bhadrata se sarokar hota hai. bhadrata vah sabhyata hai jo param ekant mean bhi barati jati hai. ‘sannyasi’ vah hai jo tyag karata hai. tyagi hi sannyasi hai. vaidik kal ya dharm mean kisi sannyasi ka ullekh nahian hai. sannyas vastav mean prachin hindoo dharm ki kriya ya sthiti nahian hai. sannyas ka prachalan to jain dharm aur bauddh dharm ke prakashan ke bad hi hua. hindoo dharm mean adi shankarachary sabase prasiddh sannyasi hue. jinhean kuchh vidvanoan ne prachchhann budd bhi kaha. aadi shankarachary ke bad to sannyasi banane ka prachalan zor pak d gaya aur sannyasiyoan ki shrriankhala hindoo dharm mean bhi prarambh ho gee. sannyasi yadi sant nahian hai to usake sannyas ka koee arth nahian hai.

sanbandhit lekh

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