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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
kal aj aur kal -adity chaudhari
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hamari bhasha hindi mean guzare hue kal aur ane vale kal ke lie ek hi shabd hai 'kal'. aisa kyoan hai aur kya yah sahi hai ya phir isake pichhe hamari kaun si soch ya manasikata kam karati hai, is par charcha karate haian lekin pahale narad ji kya poochh rahe haian vah bhi dekhean-
aksar narad ji hi apane anoothe prashnoan ke lie prasiddh haian, to narad ji ne bhagavan krishna se poochha-
"ab dvapar ke bad kaliyug aega vah kaisa yug hoga prabhu!
krishna bole "devarshi narad! satayug, saty ka yug tha. treta maryada ka yug tha. dvapar karm ka yug hai aur kaliyug nyay ka yug hoga."
narad: "sarvashreshth yug kaun sa hota hai prabhu?"
narad ji ke is prashn ka uttar shri krishna ne diya ya nahian, vah to mujhe pata nahian lekin yahaan charcha karake ham is prashn ka uttar khojane ki koshish kareange...
pauranik granthoan ke anusar satayug mean raja harishchandr sabase prasiddh raja hue haian. treta mean ram hue aur dvapar mean krishna. ram aur krishna ko to avatar ya bhagavan mana jata hai lekin raja harishchandr ko avatar ya bhagavan nahian mana jata.
aisa kyoan hai? is par charcha ki ja sakati hai...
yadi hindoo dharmik granthoan ko dekhean to, bhagavan ram ne bali aur ravan ko chhal se mara tha. bali ko vriksh ke pichhe chhip kar marane ka karan yah tha ki bali ko varadan tha ki jo bhi usake samane hoga usaka adha bal bali ko mil jayega is prakar bali ajey hi raha. jisase bhi l da usaka adha bal le liya aur apana bal bhi usamean sammilit ho gaya, to phir harata kaise ? isalie ram ne pe d ke pichhe se chhip kar bali ko ban mara aur bali mara gaya. isi prakar ravan ko bhi marana asanbhav hi tha kyoanki usaki nabhi mean amrit tha jo usako marane nahian deta tha. vibhishan ne yah rahasy khola aur ram ne nabhi mean tir mara, jisase ravan mara gaya.
krishna ki kootaniti se mahabharat mean kauravoan ke sabhi maharathi mare ge. pahale bhishm phir dronachary phir karn aur aant mean duryodhan. jayadrath aur jarasandh vadh bhi bhagavan krishna ki kootaniti ka hi phal tha. krishna ne bhishm se hi poochha ki vo kaise mareange kyoanki bhishm pratidin das sahastr rathiyoan ko mar kar hi jal grahan karate the. das dinoan mean bhishm ne paandavoan ki sena ko gajar mooli ki tarah sanharit kiya tha. bhishm ne bataya ki stri aur ubhayalingi par astr-shastr nahian uthane ki pratijna kar chuke haian. isilie shikhandi ko arjun ne apane samane kh da karake bhishm par tir mare aur bhishm sharashaiyya par lete hue mrityu ki pratiksha tab tak karate rahe jab tak ki soory uttarayan nahian ho ge.
dronachary ke sanbandh mean sabhi ko maloom tha ki ve keval ashvatthama ke lie hi jivan ji rahe haian aur ashvatthama ke marane se ve bhi mar jaeange. satyavadi dharmaraj yudhishthir se "ashvatthama hatauhat: narovakuanjarova" kahalavaya gaya. jisase dronachary ne samajha ki ashvatthama mara gaya aur ve samadhist ho ge. samadhi avastha mean hi dhrishtadyumn ne unaka vadh kiya. duryodhan ki jangha par var karavana ho ya jayadrath ko maravane ke lie soory ko chhipa kar sooryast ka bhram paida karana ho, krishna sada saphal hi rahe.
raja harishchandr satayug mean hue aur unhean apana rajy, rani aur putr rrishi vishvamitr ke karan tyagane p de. harishchandr apane saty ke marg se nahian hate chahe kitani bhi kathinaiyaan aeean. apana rajy bhi vapas nahian liya aur yah kahakar chho d diya ki dan ki huee vastu ko vapas kaise looan ? raja harishchandr ko bhagavan ka avatar nahian mana jata isalie kahian bhi unake mandir nahian pae jate.
aisa kyoan hai ? hamare avatar aur bhagavan ve kyoan nahian haian jo sada saty ke niyamoan par chale, jinhoanne kabhi kisi bhi paristhiti mean chhal-kapat ka sahara nahian liya ? isaka doosara pahaloo bhi hai jo vyavaharik dharatal par khara utarata hai. ram ne apane mata-pita ke prati poori shraddha-bhakti ka parichay diya aur anek maryadaoan ka palan bhi kiya lekin apane uddeshy ki poorti ke lie kuchh chhal ka sahara bhi liya. krishna ke sanbandh mean bhi yahi hai.
raja harishchandr ke bare mean yadi ham vichar karean to samajh mean ata hai ki unhoanne apana rajy ek rrishi ko sauanp diya jo ki rajy ki janata ke prati poornat: anyay hi hua. thik isi tarah harishchandr ne apane rajy, patni aur putr ko ek vastu ki tarah dan kar diya jo ki janata ko anyayapoorn laga aur satayugin raja hone ke bavajood bhi, raja harishchandr kabhi bhi avatar ya bhagavan ka sthan nahian pa sake.
ab kaliyug ki charcha karate haian-
kaliyug nyay ka yug hai. jo aparadh karega use usake desh ki sarakar ya shasan dvara dandit kiya jata hai n ki agale janm tak pratiksha ki jati hai ki kab vah agala janm lega aur apane karmoan ka phal paega. kaliyug mean adhikatar deshoan mean janata dvara chuni huee sarakarean haian aur garv ki bat hai ki bharat vishv ka sabase b da lokatantr hai aur bharat mean janata apana shasak svayan chunati hai (vo ek alag bat hai ki hamare desh ki adhi abadi vot nahian deti aur vot dene vali abadi mean ek b da pratishat niraksharoan ka hai.)
kaliyug ke sanbandh mean nimn panktiyaan kahi gee haian zara in paktiyoan par bhi gaur faramaie-
"ram chandr kah ge siya se aisa kaliyug aega .
hans chugega dana tinaka kaua moti khaega .."
in panktiyoan mean chhipe hue arth b de hi anyayapoorn haian. bichare kauoan ki kya galati hai jo unhean kaliyug se pahale ke yugoan mean dana-tinaka hi khane ko milata tha aur hans mean aisi kya khas bat thi ki vah beshaqimati moti hi khata tha. kya isaka uttar hai, gora rang aur suandarata, jo hans mean thi aur kauoan mean nahian. ise to nasli pakshapat ki manasikata hi kaheange. eeshvar ne to sabako saman hi banaya hai. badh ati hai to gore ko bhi duboti hai aur kale ko bhi, suandar ko bhi aur asuandar ko bhi... to phir ye bhed-bhav bhi eeshvar ne to nahian kiya hoga. ye to manushy ke dimag ki upaj hai.
kaliyug mean aisa bhedabhav kam hai. ajakal ke yug (kaliyug) mean kisi khel spardha mean kisi ko sirf isalie nahian roka jata ki vah kisi savarn jati ka nahian hai jabaki dvapar mean to aisa tha... hastinapur ki sarvajanik rangashala mean karn ko matr isalie apamanit kiya gaya kyoanki vah kulin nahian tha, sootaputr tha. aj ke yug mean to kisi bhi vyakti ka rajy ka mukhyamantri ya desh ka pradhanamantri banana sanbhav hai chahe vah kisi bhi jati athava dharm ka ho.
kaliyug, samanyat: prajatantr ka yug hai. raja-maharajaoan ke yug mean rajy ko kisi suyogy raja ka shasan milane ki sanbhavana bahut kam hi hoti thi. yogy se yogy raja ke uttaradhikari bhi nikamme aur aiyyash nikal jate the. jinake avyavasthit shasan ko janata jhelati thi. tathakathit kaliyug mean dhire-dhire vishv ke anek desh prajatantr ko apana chuke haian aur ane vale samay mean sanbhavat: vishv ka pratyek desh prajataantrik hoga.
jo kuchh bhi maianne oopar likha us sab ka uddeshy kya hai ?
mera kahana sirf itana hi hai ki ham vartaman mean jina sikh lean to hamara desh vishv ka mahanatam aur saphalatam desh ho sakata hai. vartaman mean jine ke lie sabase pahale to hamean svayan ko yah vishvas dilana hoga ki ham jis kal avadhi mean ji rahe haian vahi sarvashreshth hai. vishv, vishv ki sabhyata aur samaj sadaiv pragatigami haian na ki chakriy kram-baddh.
ab zara 'kal' vali bat par vapas chalate haian-
hamari bhasha hi hamari soch ka aina hai. guzare kal ko bhi kal kahana aur ane vale kal ko bhi kal kahana, chakriy-kram siddhaant se hi prabhavit hai. is 'kal' ko lekar, doosari bharatiy aur videshi bhashaoan ki kya sthiti hai, yah bhi dekhean-
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bhashaean
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bita hua kal
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ane vala kal
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| hindi
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kal
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kal
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| aangrezi
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Yesterday
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Tomorrow
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| lॅtin
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Heri (hॅri)
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Crastinum (krastinom)
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昨天 (zotiyan)
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χτες (kshatesh)
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αύριο (avariyo)
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நாளை (nalaee)
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oopar ki talika mean hindi ke alava sabhi bhashaoan ke pas guzare aur ane vale donoan kal ke lie alag-alag shabd haian. jisaka arth hai ki jo kal bit gaya vah us kal se bhinn hai jo ki agale din aega. samay ko sidhe rekha ki tarah man liya gaya. jo ki vikas aur pragativadi drishtikon hua. lekin hindi ki soch bhinn ja rahi hai aur yah sandesh deti hai ki samay sidhe rekha mean gatiman nahian hai, yah vartulakar path par gatiman hai. jo ghat gaya vahi phir ghatega aur jo ghatega vah pahale bhi ghat chuka hai. isalie ane vala kal vahi hai jo bita hua kal tha. yah soch hamean kis tarah pragati aur vikas ki or le jaegi ? kahana mushkil hai.
khoj aur rachana mean kya aantar hai? jo pahale se upasthit ho lekin usaki janakari n ho aur usaki janakari hamean kisi sadhan se ho jay to use 'khoj' kahate haian. jo pahale se upasthit nahian hai lekin pahale se upasthit sadhanoan dvara jise banaya jay use 'rachana' kahate haian. samay koee motarakar ya relaga di nahian hai jo kisi rekha mean ya vartul mean chalega. samay ki koee khoj nahian ki gee balki ise to manushy ne apani suvidhanusar paribhashit kiya hai jo aiansatain ke 'sapekshata ke siddhaant' par adharit hai. ek tarah se kah sakate haian ki vijnan ke bahut se prashnoan ke hal ke lie, samay ko banaya gaya hai racha gaya hai. brahmand mean samay, akar aur gati ki paribhasha karane ke lie jo niyam aur vaijnanik-tathy istemal kie ge haian, ve nishchit roop se apoorn hi haian lekin phir bhi ham samay ko paribhashit to karate hi haian. sath hi yah bhi samajh lena chahie ki samay ki paribhasha vijnan ke pas n hone ka arth yah bilkul nahian hai ki ham dharm granthoan ko khangalana prarambh kar dean aur kisi avyavaharik se natije se santusht ho kar baith jaean.
dharm-granthoan mean yugoan ka chakriy siddhaant samay ki vartul chal vali soch par adharit hai. manushy ka bar-bar janm lena aur vibhinn yoniyoan ko bhogana bhi isi siddhaant ko darshata hai. jo yug bit gaya vah phir aega, agale janm mean karmoan ka phal milega, eeshvar ke aansh vale avatar phir hoange adi. ye batean kisi sannyasi ke lie to thik haian lekin pragati aur vikas ke path par jane vale nagarikoan aur desh ke lie inaka koee arth nahian hai.
apane desh, sanskriti, dharm, jati ki sakaratmak vikasavadi sanrachana par to sabhi ko garv karana chahie lekin ane vale kal ko phalit-jyotish ke pannoan mean aur guzare hue kal ko dharmik granthoan mean talashane ke bajay guzare hue kal ko itihas ke pannoan mean aur ane vale kal ko vijnan ki pustakoan mean talashana hi bharat ko aur bharatavasiyoan ko pragati path par le jaega.
is bar itana hi... agali bar kuchh aur...
-adity chaudhari
sansthapak evan pradhan sampadak
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