विश्व दर्शन दिवस
vishv darshan divas
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| vivaran | vishv darshan divas prativarsh navanbar mah ke tisare guroovar ko yoonesko ke netritv mean manaya jata hai. |
| tithi | navanbar mah ka tisara guroovar |
| shuruat | 2002 |
| uddeshy | is divas ka uddeshy darshanik virasat ko sajha karane ke lie vishv ke sabhi logoan ko protsahit karana aur ne vicharoan ke liye khulapan lane ke sath-sath buddhijiviyoan evan sabhy samaj ko samajik chunautiyoan se l dane ke lie vichar virmash ko prerit karana hai. |
| any janakari | varsh 2005 mean yoonesko sammelan mean yah nishchay hua ki pratyek varsh vishv darshan divas navanbar mahine ke tisare guroovar ko manaya jayega. |
| adyatan | 17:41, 22 agast 2017 (IST)
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vishv darshan divas (aangreji: World Philosophy Day) prativarsh navanbar mah ke tisare guroovar ko yoonesko ke netritv mean manaya jata hai. is mauke par darshan ke ganbhir aur mahatvapoorn savaloan par sari duniya mean aur khasakar yoonesko ke peris sthit mukhyalay mean vichar vimarsh hota hai. uttar adhunikatavad ke avasan ki bela mean usaki or ekabar dekh lena,usaka punarpath kar lena samichin hoga. ve kaun se mudde the jo vivad ke kendr mean rahe aur aant mean ham un par vivad karate hue kahaan pahuanche ? uttar adhunikatavad mean kuchh batean sajha haian jin par sahamati hai,ve haian- uttar adhunikatavad ka sanchar kraanti se gahara sanbandh hai. kampyootar kendrit sanchar kraanti samajik-arthik aur dijital asamanata paida karati hai. uttar adhunikatavad ne sanshay, avishvas aur beganepan ko bulandiyoan par pahuanchaya hai. rajaniti se lekar sanskriti aur masakalchar se lekar lok sanskriti ko global-lokal (glokal) banaya hai.
shuruat
varsh 2002 se yoonesko ne vishv darshan divas manane ki paranpara praranbh ki. varsh 2005 mean yoonesko sammelan mean yah nishchay hua ki pratyek varsh vishv darshan divas navanbar mahine ke tisare guroovar ko manaya jayega. vishv darshan divas un darshanikoan ke samman mean manaya jata hai jinhoanne sampoorn vishv ko svatantr vicharoan ke lie sthan upalabdh karaya. is divas ka uddeshy darshanik virasat ko sajha karane ke lie vishv ke sabhi logoan ko protsahit karana aur ne vicharoan ke liye khulapan lane ke sath-sath buddhijiviyoan evan sabhy samaj ko samajik chunautiyoan se l dane ke lie vichar virmash ko prerit karana hai. uttar adhunikatavad ekshan mean lokal hai niti mean global hai. sahity ki bhasha, shaili adi ke mamale mean lokal hai aanrtavastu aur vivad ke vishayoan mean global hai. phisalan, viparyay aur moolyagat pratigamita isake pramukh phinomina haian. uttar adhunikatavad kisi bhi desh mean svabhavik roop mean vikasit nahian hua. yah nirmiti hai. isaki bhasha, vishayavastu, muhavare, nare, vichar, vimarsh adi sab kuchh sanskriti aur sanchar udyog ki nirmiti haian. isaka ameriki videsh niti se gahara sanbandh hai. uttar adhunikatavad ko ameriki videsh niti se katakar nahian padha ja sakata. yahi vajah hai ki uttar adhunikatavad rajanitik hai.[1]
itihas ka aant
uttar adhunikoan ne bar-bar ‘itihas ke aant’ ka nara diya hai. isake paksh-vipaksh mean bahut kuchh likha gaya hai. pahali bat yah ki itihas ka kisi bhi roop mean aant sanbhav nahian hai. ham itihas ko n manean isase itihas ka aant nahian hota. itihas ke niyam vyaktiyoan aur sansthanoan ki shakti ke bahar sakriy rahate haian. itihas hamare bich mean pratik roop mean bana rahata hai. vah kabhi dikhata hai kabhi nahian dikhata. lekin pratik ke roop mean itihas rahata hai. pratik jis tarah apana arth nahian khote itihas bhi apana arth nahian khota. itihas ke aant ki jo ghoshana kar rahe the ve asal mean ‘itihas’ ki ek vishay ke roop mean aant ki bat nahian kah rahe the ,balki pratik roop mean itihas ke aant ki bat kah rahe the. itihas ka ek sandarbh mooly hai aur vah kinhian khas aitihasik paristhitiyoan mean hi avasthit hota hai. baudrilard ke anusar paristhitiyaan aisi ban gayi haian jinamean aitihasik paristhitiyoan khatm ho gayi haian. aitihasik paristhitiyoan ke abhav mean itihas anupasthit rahega. pratik nahian hoga. sirph pratikriti ya nakal hogi.
yadi ‘itihas ka aant’ ho gaya hai to kabir ki kavita mahaj kavita ki sanrachana matr rah jaegi. usamean nihit mooly aur bhavabodh ka lop ho jaega, lekin aisa sanbhav nahian hai. pratyek rachana ka mooly usamean nihit rahata hai. rachana us mooly se aitihasik taur par alag nahian kar sakati. kabir ki kavita se usaka mooly nikal deange to kavita khatm ho jaegi.[1]
aitihasik paristhitiyaan
aitihasik paristhitiyoan ke avasan ko dekhane vale uttar adhunikatavadi yah bhool ge ki aitihasik paristhitiyoan ke gayab ho jane ki dharana ke prachar se ve gayab nahian ho jatian,sirph uttar adhunik vicharakoan ne aitihasik paristhitiyoan ko dekhana band kar diya tha. koee bhi chij roopantaranakari tab hi hoti hai jab vah aitihasik paristhitiyoan se gujarati hai. aitihasikata ke bina pratyek chij, vastu, ghatana, phinomina adi khokhale hote haian. itihas ko pratikoan mean ek pratik ke roop mean nahian dekhana chahie. vah sirph pratik matr nahian hai usake pas aantarvastu bhi hoti hai. jo kisi bhi pratik ko sandarbh aur nishchit saanskritik arth pradan karati hai. aitihasik paristhitiyaan saanskritik mooly aur sansthan ko arth pradan karati hai.[1]
- udaharan
jaise prem aur shadi, ye sirph aupacharikata matr nahian haian. balki isake vibhinn samajoan mean bhinn arth haian. prem aur shadi ka ek saanskritik arth hai yah vibhinn samajoan mean alag kism ke sanskaroan ,saanskritik abhyas aur achar-vyavahar par adharit hai. isake adhar hi ye donoan chijean saanskritik arth prapt karati haian.
jivan ka mahatv
manushy hai to usaka itihas aur mooly bhi usase ju de haian. rachana ka roop usake astitv ke karakoan se abhinn roop se ju da hai. ap kabir ki nayi vyakhya kar sakate haian ,usaki kavita par philm bana sakate haian,nrity taiyar kar sakate haian,sangit taiyar kar sakate haian,varchual philm bana sakate haian. lekin kabir ko moolyahin nahian bana sakate. kabir ka lop nahian kar sakate. use nayi chijoan ke uday ke sath jo dakar saja sakate haian lekin yah nahian kah sakate ki kabir moolyahin ho ge haian. kabir ke ne kism ke path ko bana sakate haian ,usaki ne kism ki ridiang ke tarike ijad kar sakate haian. isase kabir ka sauandaryabodh badhega.
teri igilatan ke anusar
prasiddh marksavadi alochak teri igilatan ke anusar ‘‘uttaradhunikatavad ke kee srot haian vastavik adhunikatavad, tathakathit uttar-udyogikaran, nee shaktishali rajanitik shaktiyaan, saanskritik avaangard ka pun: prabhav badhana, vastu roop dvara saanskritik jivan mean paith, kala ke lie ghatata hua ‘svayatt’ sthan, katipay purashastriy burjua siddhaantoan ki samapti adi. lekin yah aur jo kuchh bhi ho, nishchit hi rajanitik parajay ki utpatti hai.’’ igilatan ke anusar ‘‘uttaradhunikatavadi sanskriti ne kalaoan ke sanpoorn kshetr mean ek samriddh, sahasi aur ullasit kalakriti ka nirman kiya hai tatha utsarjan-yogy bhavukata aur parihasapoorn kala ya sahity ki ek achchhi khasi matra ka bhi srijan kiya hai. isane kee atmasantusht nishchitataoan ke niche se adhar hata die haian, kuchh vikshipt samagrataoan ko kautoohalapoorn dhang se khol diya hai, joshapoorn dhang se bachakar surakshit rakhi kuchh shuddhataoan ko dagadar kar diya hai; kuchh damanakari pratimanoan ko mo da hai, aur kuchh apekshakrit majaboot dikhane vali buniyadoan ko hila diya hai. isamean rajanitik roop se ashaktakari sandehavad, ek bh dakila janavad, ojapoorn naitik sapekshavad tatha ek kism ke vitandavad ke age samarpan ki bhi pravritti hai. isake lie ham bhi svatantr duniya ke un moolyoan ki pushti kar sakate haian
chooanki sabhi paranparaean svaichchhik haian. apane rajanitik virodhiyoan ki nishchitataoan ke niche se adhar hatane ke kram mean is uttar adhunik sanskriti ne pray: apane hi adhar ko hata diya hai aur isake pas koee tark nahian raha hai ki hamean phasivad ka virodh kyoan karana chahie, sivay is kamajor vyavaharik tark ke ki phasivad vah tarika nahian jisake jarie ham saseks ya saikremeanto mean kam karate haian. apane vinodapoorn, pairodi bhav se isane uchch sanskriti ke bhayavah atmasanyam ko nimn bana diya hai aur is prakar vastu roop ke anukaran mean bajar sthal ke vyarthakari sanyamoan ko pun: bahal karane mean saphal raha hai.’’[1]
teri igilatan ke tathy
teri igilatan ne age likha hai ki ‘‘isane sthaniy, pradeshik, kshetriy shakti ko nirmukt kiya hai sath hi sath vishv ko aur adhik shushk saman sthal banane mean yogadan diya hai. ‘satyata’ jaisi avadharanaoan ke sammukh isaki ghabarahat ne bishapoan (dharmaguruoan) ko chaukanna kar diya hai aur vyavasayik karyakariyoan ko moh liya hai. vishv ki yathatathy vyakhya ki sanbhavana se yah lagatar inakar karata hai aur utani hi nirantarata se yah apane apako aisa karate pata hai. yah sarvabhaum naitik nirdeshoan se paripoorn hai, jaise bahulata se vyaktiparakata shreshth hai, samanata se vividhata, ekaroopata se vishamata shreyaskar hai aur yah is prakar ke sabhi sarvabhaumavad ko damanakari manakar nianda karata hai. yah ek aise manushy ka svapn dekhata hai jo kanoon aur bandhan se mukt ho, jo ek ‘vishay-sthiti’ se doosari sthiti mean aspasht roop se saral raha ho aur us manushy ko saanskritik shaktiyoan ke ek nishchit parinam se adhik nahian manata hai. yah shaili aur anand mean vishvas karata hai aur am taur par vaise path ka srijan karata hai jisaka sanyojan kanpyootar dvara tatha is par kiya gaya ho.’’
uttar adhunikoan ne marksavad par jamakar hamale kie haian, samajavadi vyavastha ke parabhav ko uttar adhunikata ki vicharadharatmak vijay kaha hai. marksavad ki aprasangikata ko itani bar pracharit kiya hai ki is kram mean ve svayan apani prasangikata se hath dho baithe haian. marksavadi vicharakoan ki visheshata hai ki ve udar pooanjivad ke bina marksavad ki kalpana tak nahian kar sakate. isi prasang mean teri igilatan ne likha hai ki marksavadi manate haian ki ‘‘prabuddh burjua udaravad ki samriddh virasat ke bina koee pramanik samajavad nahian ho sakata. uttaradhunikatavadi bahulavad, parivartan, nishprayojanata ke atmaghoshit samarthak haian phir bhi hamesha manavavad, udaravad, prabodhan keandrit vishay tatha shesh ki nianda karate hue dekhe jate haian. lekin burjua prabodhan samajik varg ke saman hai : isase mukti ke lie pahale apako isase hokar marg nikalana hoga. shayad isi biandu par marksavad aur uttaradhunikatavad ke bich sabase adhik anaban hai.’’[1]
adhunik bidanbana
uttar adhunikoan ne bidanbana par jyada jor diya hai lekin is chakkar mean bidanbana ko hi bhool ge. igilatan ne uttar adhunikoan ki isi vaicharik phisalan par likha hai ‘‘uttaradhunikatavad ki aankheanan vidanbana ke prati bahut sajag haian lekin lagata hai vidanbana aisi hai jo isaki aankhoan se bhi bach nikali hai. thik usi samay jab yah kraanti ke pratyay ko ‘parabhautik’ manakar isaki nianda kar raha tha, ‘samoohik vishay’ ki dharana ka tiraskar kar raha tha aur samagrata ke khataroan par jor de raha tha, un jagahoan par kraanti aranbh ho gee jahaan isaki sabase kam sanbhavana thi. kisi prakar ke ‘samoohik vishay’ ne uttarapooanjivadi naukarashahoan ke ‘sanpoorn tantr’ par aghat kiya tha. jahir hai us parivartan ke vartaman parinam ve nahian haian jin par samajavadi dhairyapoorvak vichar kar sakean; lekin poorvi yoorop ke natakiy uthal-puthal uttaradhunik pashchim ki kee nee chalan ki poorvakalpanaoan ko jhuthalate haian. jabardast roop se ajanabiyane ke aandazamean ve uttaradhunikatavad ka udar-pooanjivadi budhdijivi varg ke vichitr roop se thake hue parajayavadi samooh ki vicharadhara ke roop mean pardaphash karate haian, jisane galati se apani sthaniy kathinaiyoan ko thik sarvabhaumavadi vicharadharaoan, jinaki yah nianda karata hai, ke saman hi sarvabhaum manaviy sthiti samajh liya hai. lekin yadyapi isake poorab mean jo bhi hua hai usase uttaradhunikavad ko upayogi roop se ‘vimukh’ kiya gaya ho, lekin yah nishchit hi us patan se utpann nahian hua hai.
uttar adhunikatavad samyavad ke parajay (jo ki har hal mean isase pahale hua) ki pratikriya kam hai. banisbat isake yah, kam se kam apane pratikriyavadi sanskaranoan mean, pooanjivad ki ‘saphalata’ ka pratyuttar hai. isalie yahaan ek aur vidanbana hai. sankatagrast 1990 ke dashak mean pooanjivadi saphalata ko prakriti ka samany aur aparivartaniy niyam manana kuchh jyada hi ajib lagata hai. yadi yah thik usi prakar ki gair aitihasik nirapekshatavad nahian, jise uttar adhunikatavadi ugrata se asvikar karate haian, to yah samajhana kathin hai ki yah akhir kya hai.’’[1]
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tika tippani aur sandarbh
sanbandhit lekh
varnamala kramanusar lekh khoj
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