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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
shap aur pratijna -adity chaudhari
"apaka shap mujhe tab tak hani nahian pahuancha sakata mate! jab tak ki maian use svikar n kar looan. maian sakshath eeshvar hooan aur ap nashvar, mrityulok ki shariradhari stri matr, tadaiv apaka shap, dvapar yug mean avatarit mere solah aanshoan ke poornavatar, arthat samast solah kalaoan se yukt avatar, 'krishna' ko prabhavit karane mean saksham nahian hoga, phir bhi ap nishchiant rahean, meri koee ayojana aisi nahian jisase maian apani upasthiti ko ek maan se shreshth sthapit karane ka prayatn karooan. isalie mate! maian apake shap ko vinamrata se svikar karata hooan. ab yadukul vansh ka samool nash vaise hi hona avashyanbhavi hai jaisa apake shap mean sankalpit hai."
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gaandhari ne apane sabhi putroan ke mare jane par krishna ko shap diya ki unake kul-vansh ka samool nash ho jaega aur pauranik sandarbh aur manyataean aisa hi kahati haian ki kalaantar mean aisa hi hua.
shap aur pratijna ke prasang pauranik kal mean anek bar ae haian. mahabharat granth mean anek pratijnaoan ke prasang haian. koee bhi pratijna jab ham karate haian, to ham pratijnabaddh ho jate haian. hamare lie sabase mahattvapoorn tattv hota hai hamari ki gayi pratijna. variyata kram mean ham pratyek is pratijna se bhinn tattv ke astitv ko mahattvahin kar dete haian. is bar ham pauranik kal visheshakar mahabharatakalin vachanoan, pratijnaoan, maryadaoan aur shapoan par vichar kareange. pratijna kaun karata hai ? aur pratijna ke kya vahi parinam hote haian jo pratyaksh mean dikhayi dete haian ? athava in pratijnaoan ke pichhe chhupe kuchh aise bhi parinam hote haian, jo samaj ke lie atyant hanikarak bhi siddh hote haian.
bhishm pratijna sabase adhik prasiddh hai, jisamean gangaputr devavrat, ajanm brahmachary vrat dharan kar evan sianhasan ka tyag kar devavrat se 'bhishm' ban jate haian. yadi bhishm ne yah pratijna n ki hoti to hastinapur ke rajasianhasan par putr moh se vivash netrahin dhritarashtr n baithata aur mahabharat yuddh ke samikaran bane hi n hote. pratijna karate samay bhishm ne apane pita ki anuchit ichchha poorti ko hi dhyan mean rakha, hastinapur ki janata ke prati uttaradayitv ko ve bhool ge.
bhishm ki keval purushoan se hi yuddh karane aur striyoan par astr n uthane ki pratijna bhi raj-hit mean nahian thi aur jisaka parinam hua bhishm ki mrityu aur kauravoan ki har. bhishm yah kyoan bhool ge ki unaki ek pratijna yah bhi thi ki ve hastinapur ki raksha kareange. is hastinapur ke sianhasan ki vafadari karane mean unhoanne draupadi ke bhari sabha mean apaman ko bhi anadekha kar diya tha. jabaki krishna ne apani shastr n uthane ki pratijna ko apane mitr arjun ki raksha hetu to d diya. krishna ne apane uddeshy ki saphalata mean pratijna ko badhak banate dekha to unhoanne pratijna to d di.
dronachary ki pratijna mean putr moh ki parakashtha thi, jo ki ashvatthama ke marane ke jhoothe samachar ke karan, unake astr tyag karane se, unaki mrityu ka karan bani. asal mean apani pratijnaoan ko lekar bhishm aur dronachary donoan hi oohapoh ki sthiti mean the. dronachary ka ashvathama ki mrityu ke samachar milate hi yuddhabhoomi mean astr tyagakar dhyanasth ho jana kya ek yuddh ka senapatitv karane vale vyakti ke lie thik tha, jab ki yuddh bhi mahabharat ka ho aur pratishtha ho hastinapur ki. saral si bat hai ki yah pratijna svarthapoorn thi n ki kartavyapoorn.
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shishupal ko marane mean bhi krishna ne ek aisa sandesh diya jisase bahut b di rajanitik rananiti ki shiksha milati hai. shishupal koee chhota-mota raja nahian tha jise marana aur marakar shaant baith pana asan ho. ninyanave aparadh kshama karana krishna ki ek sochi samajhi rananiti thi jisamean chhipe hue sandesh ko samajhana bahut avashyak hai.
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inhian pratijnaoan ke silasile mean arjun ne bhi ek aisi pratijna ki jisase mahabharat yuddh ka parinam kauravoan ke paksh mean ja sakata tha. abhimanyu ke amanaviy vadh ke uparaant arjun ne sooryast se pahale hi jayadrath ko marane ka sankalp liya anyatha apane pran tyagane ki pratijna ki. poora din nikal jane par bhi jab jayadrath nahian mila to krishna ne soory ko badaloan ke pichhe dhak kar rat ka abhas kara diya aur arjun ki atmabali dekhane ke lie jayadrath bhi a pahuancha. krishna ne soory ke samane se badal hata die aur jayadrath ka vadh karake arjun ne apani pratijna poori ki. zara sochie ki apani pratijna n poori kar pane ke karan arjun mara jata to ? mahabharat ka parinam kya hota! putr moh mean arjun ki pratijna poora samikaran badal sakati thi. yah pratijna bhi svarth se vashibhoot thi.
"jab tak maian du:shasan ke lahoo se apane kesh nahian dho looangi tab tak apane kesh khule rakhooangi" yah pratijna draupadi ne ki thi aur yah usane kiya bhi. ashvatthama ne draupadi ke paanch putroan ko sote hue hi jalakar mar dala. isake uparaant bhi draupadi ne ashvatthama ka vadh hone se roka aur use kshama kar diya. jin shreshth krityoan ka mahabharat mean ullekh hai unamean se draupadi ki kshama ko maian sarvopari manata hooan.
karn ke janm ka bhed use batane vali usaki maan kuanti karn se mahabharat yuddh se pahale hi yah vachan le gayi ki karn arjun ke alava kisi pandav ka vadh nahian karega. yuddh mean karn ka yudhishthir ko bandi banakar phir jivit chho d dena, karn ke lie apane vachan ko nibhane ke lie bhale hi avashyak ho lekin duryodhan ke mitr aur kauravoan ki sena ka senapati hone ke nate kahaan uchit tha ? yadi karn ne usi samay yudhishthir ko mar diya hota to mahabharat yuddh ka nirnay kauravoan ke paksh mean ho jata kyoanki yudhishthir hi raja tha aur raja hi yadi mara jata to yuddh samapt ho jata. yudhishthir ko dyoot kri da (jua) ki maryadaoan ka ullanghan nahian karana tha isalie usane shakuni ka nimantran svikar kiya aur dyoot mean apane bhaiyoan aur draupadi ko daanv par laga diya. dyoot ek bar nahian dobara phir hua.
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ashvatthama ne draupadi ke paanch putroan ko sote hue hi jalakar mar dala. isake uparaant bhi draupadi ne ashvatthama ka vadh hone se roka aur use kshama kar diya. jin shreshth krityoan ka mahabharat mean ullekh hai unamean se draupadi ki kshama ko maian sarvopari manata hooan.
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ye pratijnaean kyoan hoti thian ? kya manasikata kary karati thi inake pichhe ? kya aisa nahian lagata ki jab hamean apane oopar kisi kary ko kar pane ka vishvas nahian hota, tabhi pratijna ki jati hai. yadi mahabharat ke prasangoan ko hi dekhean to pata chalata hai ki krishna ne koee pratijna nahian ki aur ek ki bhi thi to vah bhi bhishm ne yuddh mean astr uthavakar tu dava di thi. sahaj roop se jivan jine vale krishna ko kisi pratijna ki avashyakata thi bhi nahian. yahaan tak ki krishna ne jo mahabharat mean shastr n uthane ki pratijna ki thi vah bhi kisi niji svarth ke chalate nahian ki thi.
shishupal ko marane mean bhi krishna ne ek aisa sandesh diya jisase bahut b di rajanitik rananiti ki shiksha milati hai. shishupal koee chhota-mota raja nahian tha jise marana aur marakar shaant baith pana asan ho. ninyanave aparadh kshama karana krishna ki ek sochi samajhi rananiti thi jisamean chhipe hue sandesh ko samajhana bahut avashyak hai. ninyanave aparadhoan tak krishna ne shakti aur samarthan ki pratiksha ki aur jab sabhi yah chahane lage ki ab to shishupal ne ati kar di hai, tab krishna ne use mara. shishupal ke vadh ko sabhi ne sahi mana. isilie shishupal vadh ko mrityudand ki manyata mili.
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shap dena bhi jaise khud hi shapit ho jana hai. pauranik kathaoan mean anek udaharan aise haian jab shap dene vale ko shap dete hi turant pachhatava hua aur usane apane shap se mukt hone ka upay bhi usi kshan bata diya.
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pratijna, shapath, vachan adi sari batean manushy ke kamazor paksh ko ujagar karati haian. kahian suna hai ki kisi maan ko yah pratijna dilaee jati ho ki vah apane bachche ko avashy palegi ? aisi koee pratijna nahian hoti kyoanki yah prakriti ki ek samany prakriya hai. vachanoan ki prakriya to manushy nirmit niyamoan ko manane mean lagoo hoti hai, jaise vivah sanstha, naukari, nyayaprakriya adi. hindoo vivah mean pati patni dvara sat vachan nibhane ki prakriya hoti hai kyoanki yah utana atoot rishta nahian hai jitana mata aur santan ka. isalie vachan nibahane ki prakriya apanaee jati hai.
vastavik sthiti yah hai ki jab ham kahate haian ki yah mera nishchay hai ya aisa maianne tay kiya hai to ham svayan ko vishvas dila rahe hote haian ki ham 'yah' kar sakate haian. ye sare nishchay hote haian- padhane, daitiang, kasarat, adi jaise kisi aise kary ke lie jo samanyat: hamari ruchi ke nahian hai. nishchay hi asamany paristhitiyoan ke lie bani haian ye pratijnaean.
shap dena bhi jaise khud hi shapit ho jana hai. pauranik kathaoan mean anek udaharan aise haian jab shap dene vale ko shap dete hi turant pachhatava hua aur usane apane shap se mukt hone ka upay bhi usi kshan bata diya. kisi bhi kamazor vyakti ke akasmik krodh ki parinati hi shap hai. shap dene vale ki manasikata bhi lagabhag vahi hai jo pratijna karane vale ki. shap vahi deta hai jo pratyaksh roop se pratishodh lene mean saksham nahian hota. jo saksham hoga vah to turant hi badala le lega.
santulit manushy sahaj roop se jivan jita hai. pratijna, shap, vachan, nirarthak maryada, kore adarsh, adi ek buddhiman aur santulit manushy ke jivan mean koee sthan nahian rakhate. sahajata se jiya jivan hi shreshthatam jivan hai.
is saptah itana hi... agale saptah kuchh aur...
-adity chaudhari
sansthapak evan pradhan sampadak
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