विश्व दर्शन दिवस  हिन्दी देवनागरी में पढ़ें।

vishv darshan divas
vishv darshan divas
vivaran vishv darshan divas prativarsh navnbar mah ke tisare guroovar ko yoonesko ke netritv men manaya jata hai.
tithi navnbar mah ka tisara guroovar
shuruat 2002
uddeshy is divas ka uddeshy darshanik virasat ko sajha karane ke lie vishv ke sabhi logon ko protsahit karana aur ne vicharon ke liye khulapan lane ke sath-sath buddhijiviyon evn sabhy samaj ko samajik chunautiyon se ladane ke lie vichar virmash ko prerit karana hai.
any janakari varsh 2005 men yoonesko sammelan men yah nishchay hua ki pratyek varsh vishv darshan divas navnbar mahine ke tisare guroovar ko manaya jayega.
adyatan‎

vishv darshan divas (angreji: World Philosophy Day) prativarsh navnbar mah ke tisare guroovar ko yoonesko ke netritv men manaya jata hai. is mauke par darshan ke gnbhir aur mahatvapoorn savalon par sari duniya men aur khasakar yoonesko ke peris sthit mukhyalay men vichar vimarsh hota hai. uttar adhunikatavad ke avasan ki bela men usaki or ekabar dekh lena,usaka punarpath kar lena samichin hoga. ve kaun se mudde the jo vivad ke kendr men rahe aur ant men ham un par vivad karate hue kahan pahunche ? uttar adhunikatavad men kuchh baten sajha hain jin par sahamati hai,ve hain- uttar adhunikatavad ka snchar kranti se gahara snbndh hai. kampyootar kendrit snchar kranti samajik-arthik aur dijital asamanata paida karati hai. uttar adhunikatavad ne snshay, avishvas aur beganepan ko bulndiyon par pahunchaya hai. rajaniti se lekar snskriti aur masakalchar se lekar lok snskriti ko global-lokal (glokal) banaya hai.

shuruat

varsh 2002 se yoonesko ne vishv darshan divas manane ki parnpara prarnbh ki. varsh 2005 men yoonesko sammelan men yah nishchay hua ki pratyek varsh vishv darshan divas navnbar mahine ke tisare guroovar ko manaya jayega. vishv darshan divas un darshanikon ke samman men manaya jata hai jinhonne sampoorn vishv ko svatntr vicharon ke lie sthan upalabdh karaya. is divas ka uddeshy darshanik virasat ko sajha karane ke lie vishv ke sabhi logon ko protsahit karana aur ne vicharon ke liye khulapan lane ke sath-sath buddhijiviyon evn sabhy samaj ko samajik chunautiyon se ladane ke lie vichar virmash ko prerit karana hai. uttar adhunikatavad ekshan men lokal hai niti men global hai. sahity ki bhasha, shaili adi ke mamale men lokal hai anrtavastu aur vivad ke vishayon men global hai. phisalan, viparyay aur moolyagat pratigamita isake pramukh phinomina hain. uttar adhunikatavad kisi bhi desh men svabhavik roop men vikasit nahin hua. yah nirmiti hai. isaki bhasha, vishayavastu, muhavare, nare, vichar, vimarsh adi sab kuchh snskriti aur snchar udyog ki nirmiti hain. isaka ameriki videsh niti se gahara snbndh hai. uttar adhunikatavad ko ameriki videsh niti se katakar nahin padha ja sakata. yahi vajah hai ki uttar adhunikatavad rajanitik hai.[1]

itihas ka ant

uttar adhunikon ne bar-bar ‘itihas ke ant’ ka nara diya hai. isake paksh-vipaksh men bahut kuchh likha gaya hai. pahali bat yah ki itihas ka kisi bhi roop men ant snbhav nahin hai. ham itihas ko n manen isase itihas ka ant nahin hota. itihas ke niyam vyaktiyon aur snsthanon ki shakti ke bahar sakriy rahate hain. itihas hamare bich men pratik roop men bana rahata hai. vah kabhi dikhata hai kabhi nahin dikhata. lekin pratik ke roop men itihas rahata hai. pratik jis tarah apana arth nahin khote itihas bhi apana arth nahin khota. itihas ke ant ki jo ghoshana kar rahe the ve asal men ‘itihas’ ki ek vishay ke roop men ant ki bat nahin kah rahe the ,balki pratik roop men itihas ke ant ki bat kah rahe the. itihas ka ek sndarbh mooly hai aur vah kinhin khas aitihasik paristhitiyon men hi avasthit hota hai. baudrilard ke anusar paristhitiyan aisi ban gayi hain jinamen aitihasik paristhitiyon khatm ho gayi hain. aitihasik paristhitiyon ke abhav men itihas anupasthit rahega. pratik nahin hoga. sirph pratikriti ya nakal hogi.

yadi ‘itihas ka ant’ ho gaya hai to kabir ki kavita mahaj kavita ki snrachana matr rah jaegi. usamen nihit mooly aur bhavabodh ka lop ho jaega, lekin aisa snbhav nahin hai. pratyek rachana ka mooly usamen nihit rahata hai. rachana us mooly se aitihasik taur par alag nahin kar sakati. kabir ki kavita se usaka mooly nikal denge to kavita khatm ho jaegi.[1]

aitihasik paristhitiyan

aitihasik paristhitiyon ke avasan ko dekhane vale uttar adhunikatavadi yah bhool ge ki aitihasik paristhitiyon ke gayab ho jane ki dharana ke prachar se ve gayab nahin ho jatin,sirph uttar adhunik vicharakon ne aitihasik paristhitiyon ko dekhana bnd kar diya tha. koee bhi chij roopantaranakari tab hi hoti hai jab vah aitihasik paristhitiyon se gujarati hai. aitihasikata ke bina pratyek chij, vastu, ghatana, phinomina adi khokhale hote hain. itihas ko pratikon men ek pratik ke roop men nahin dekhana chahie. vah sirph pratik matr nahin hai usake pas antarvastu bhi hoti hai. jo kisi bhi pratik ko sndarbh aur nishchit sanskritik arth pradan karati hai. aitihasik paristhitiyan sanskritik mooly aur snsthan ko arth pradan karati hai.[1]

udaharan

jaise prem aur shadi, ye sirph aupacharikata matr nahin hain. balki isake vibhinn samajon men bhinn arth hain. prem aur shadi ka ek sanskritik arth hai yah vibhinn samajon men alag kism ke snskaron ,sanskritik abhyas aur achar-vyavahar par adharit hai. isake adhar hi ye donon chijen sanskritik arth prapt karati hain.

jivan ka mahatv

manushy hai to usaka itihas aur mooly bhi usase jude hain. rachana ka roop usake astitv ke karakon se abhinn roop se juda hai. ap kabir ki nayi vyakhya kar sakate hain ,usaki kavita par philm bana sakate hain,nrity taiyar kar sakate hain,sngit taiyar kar sakate hain,varchual philm bana sakate hain. lekin kabir ko moolyahin nahin bana sakate. kabir ka lop nahin kar sakate. use nayi chijon ke uday ke sath jodakar saja sakate hain lekin yah nahin kah sakate ki kabir moolyahin ho ge hain. kabir ke ne kism ke path ko bana sakate hain ,usaki ne kism ki riding ke tarike ijad kar sakate hain. isase kabir ka saundaryabodh badhega.

teri igilatan ke anusar

prasiddh marksavadi alochak teri igilatan ke anusar ‘‘uttaradhunikatavad ke kee srot hain vastavik adhunikatavad, tathakathit uttar-udyogikaran, nee shaktishali rajanitik shaktiyan, sanskritik avangard ka pun: prabhav badhana, vastu roop dvara sanskritik jivan men paith, kala ke lie ghatata hua ‘svayatt’ sthan, katipay purashastriy burjua siddhanton ki samapti adi. lekin yah aur jo kuchh bhi ho, nishchit hi rajanitik parajay ki utpatti hai.’’ igilatan ke anusar ‘‘uttaradhunikatavadi snskriti ne kalaon ke snpoorn kshetr men 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 atmasntusht nishchitataon ke niche se adhar hata die hain, kuchh vikshipt samagrataon ko kautoohalapoorn dhng se khol diya hai, joshapoorn dhng se bachakar surakshit rakhi kuchh shuddhataon ko dagadar kar diya hai; kuchh damanakari pratimanon ko moda hai, aur kuchh apekshakrit majaboot dikhane vali buniyadon ko hila diya hai. isamen rajanitik roop se ashaktakari sndehavad, ek bhadakila janavad, ojapoorn naitik sapekshavad tatha ek kism ke vitndavad ke age samarpan ki bhi pravritti hai. isake lie ham bhi svatntr duniya ke un moolyon ki pushti kar sakate hain

choonki sabhi parnparaen svaichchhik hain. apane rajanitik virodhiyon ki nishchitataon ke niche se adhar hatane ke kram men is uttar adhunik snskriti ne pray: apane hi adhar ko hata diya hai aur isake pas koee tark nahin raha hai ki hamen phasivad ka virodh kyon karana chahie, sivay is kamajor vyavaharik tark ke ki phasivad vah tarika nahin jisake jarie ham saseks ya saikremento men kam karate hain. apane vinodapoorn, pairodi bhav se isane uchch snskriti ke bhayavah atmasnyam ko nimn bana diya hai aur is prakar vastu roop ke anukaran men bajar sthal ke vyarthakari snyamon ko pun: bahal karane men 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 men yogadan diya hai. ‘satyata’ jaisi avadharanaon ke sammukh isaki ghabarahat ne bishapon (dharmaguruon) ko chaukanna kar diya hai aur vyavasayik karyakariyon ko moh liya hai. vishv ki yathatathy vyakhya ki snbhavana se yah lagatar inakar karata hai aur utani hi nirntarata se yah apane apako aisa karate pata hai. yah sarvabhaum naitik nirdeshon 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 ninda karata hai. yah ek aise manushy ka svapn dekhata hai jo kanoon aur bndhan se mukt ho, jo ek ‘vishay-sthiti’ se doosari sthiti men aspasht roop se saral raha ho aur us manushy ko sanskritik shaktiyon ke ek nishchit parinam se adhik nahin manata hai. yah shaili aur annd men vishvas karata hai aur am taur par vaise path ka srijan karata hai jisaka snyojan knpyootar dvara tatha is par kiya gaya ho.’’

uttar adhunikon ne marksavad par jamakar hamale kie hain, samajavadi vyavastha ke parabhav ko uttar adhunikata ki vicharadharatmak vijay kaha hai. marksavad ki aprasngikata ko itani bar pracharit kiya hai ki is kram men ve svayn apani prasngikata se hath dho baithe hain. marksavadi vicharakon ki visheshata hai ki ve udar poonjivad ke bina marksavad ki kalpana tak nahin kar sakate. isi prasng men teri igilatan ne likha hai ki marksavadi manate hain ki ‘‘prabuddh burjua udaravad ki samriddh virasat ke bina koee pramanik samajavad nahin ho sakata. uttaradhunikatavadi bahulavad, parivartan, nishprayojanata ke atmaghoshit samarthak hain phir bhi hamesha manavavad, udaravad, prabodhan kendrit vishay tatha shesh ki ninda karate hue dekhe jate hain. lekin burjua prabodhan samajik varg ke saman hai : isase mukti ke lie pahale apako isase hokar marg nikalana hoga. shayad isi bindu par marksavad aur uttaradhunikatavad ke bich sabase adhik anaban hai.’’[1]

adhunik bidnbana

uttar adhunikon ne bidnbana par jyada jor diya hai lekin is chakkar men bidnbana ko hi bhool ge. igilatan ne uttar adhunikon ki isi vaicharik phisalan par likha hai ‘‘uttaradhunikatavad ki ankhen vidnbana ke prati bahut sajag hain lekin lagata hai vidnbana aisi hai jo isaki ankhon se bhi bach nikali hai. thik usi samay jab yah kranti ke pratyay ko ‘parabhautik’ manakar isaki ninda kar raha tha, ‘samoohik vishay’ ki dharana ka tiraskar kar raha tha aur samagrata ke khataron par jor de raha tha, un jagahon par kranti arnbh ho gee jahan isaki sabase kam snbhavana thi. kisi prakar ke ‘samoohik vishay’ ne uttarapoonjivadi naukarashahon ke ‘snpoorn tntr’ par aghat kiya tha. jahir hai us parivartan ke vartaman parinam ve nahin hain jin par samajavadi dhairyapoorvak vichar kar saken; lekin poorvi yoorop ke natakiy uthal-puthal uttaradhunik pashchim ki kee nee chalan ki poorvakalpanaon ko jhuthalate hain. jabardast roop se ajanabiyane ke andaj men ve uttaradhunikatavad ka udar-poonjivadi budhdijivi varg ke vichitr roop se thake hue parajayavadi samooh ki vicharadhara ke roop men pardaphash karate hain, jisane galati se apani sthaniy kathinaiyon ko thik sarvabhaumavadi vicharadharaon, jinaki yah ninda karata hai, ke saman hi sarvabhaum manaviy sthiti samajh liya hai. lekin yadyapi isake poorab men jo bhi hua hai usase uttaradhunikavad ko upayogi roop se ‘vimukh’ kiya gaya ho, lekin yah nishchit hi us patan se utpann nahin hua hai.

uttar adhunikatavad samyavad ke parajay (jo ki har hal men isase pahale hua) ki pratikriya kam hai. banisbat isake yah, kam se kam apane pratikriyavadi snskaranon men, poonjivad ki ‘saphalata’ ka pratyuttar hai. isalie yahan ek aur vidnbana hai. snkatagrast 1990 ke dashak men poonjivadi saphalata ko prakriti ka samany aur aparivartaniy niyam manana kuchh jyada hi ajib lagata hai. yadi yah thik usi prakar ki gair aitihasik nirapekshatavad nahin, jise uttar adhunikatavadi ugrata se asvikar karate hain, to yah samajhana kathin hai ki yah akhir kya hai.’’[1]



panne ki pragati avastha
adhar
prarambhik
madhyamik
poornata
shodh

tika tippani aur sndarbh

  1. 1.0 1.1 1.2 1.3 1.4 1.5 18 navambar darshan divas ke avasar par vishesh-itihas ka ant (hindi) pravakta.com. abhigaman tithi: 18 agast, 2017.

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