Parantu prthvī-ke-madhy mein rahane vāle – Orkas kī tarah bhraśt

Mere pichale lekh mein mainne Baibal ādhārit us nīv ko dekha tha ki – kaise hamen yah dekhana chāhie ki ham Parameśvar ke svarūp mein rache hue hain. Parantu Ved Pustak (Baibal) – is nīv par aur āge kī or vikās karatī hai. Apane Parameśvar kī ārādhana ke lie Purāne Niyam ke Ibrāniyon ke dvāra pavitr gīton aur bhajanon ke sangrah ke rūp mein Bhajan Sanhita upayog kī jātī thī. Bhajan 14 Rāja Daūd (jo ek rśi bhī tha) ke dvāra lagabhag 100 Isa Pūrv mein racha gaya tha, aur usaka yah bhajan jīvan-kī-vastusthiti ko Parameśvar ke drśtikon se dekhane ka varnan karata hai.

Parameśvar ne Svarg mein se manuśyon par drśti kī, ki dekhe ki koī buddhimān, koī Parameśvar ka khojī hai ya nahin, ve sab bhatak gae, ve sab bhraśt ho gae; koī sukarmī nahin, ek bhī nahin. (Bhajan Sanhita 14: 2-3)

Vāky ‘bhraśt ho gae’ ka upayog pūrī mānavajāti ke vivaran ko dene ke lie kiya gaya hai. Kyonki yah kuch aisī bāt hai jo ham ban gae hain, yahān par bhraśtata ka ullekh Parameśvar ke svarūp mein rache hue hone kī ārambhik sthiti ke lie kiya gaya hai. Yah sandarbh kahata hai ki yah bhraśtata svayan mein hī nirdhārit kī huī Parameśvar se prthak ātm-nirbharata hai (‘Ve’ sabhī ‘Parameśvar ka khojī’ banane se ‘bhatak gae hain’), aur sāth hī koī bhī ‘bhale’ ke kāry ko nahin kar raha hai .

Alvas aur Orkas ke bāre mein sochana

Lord-of-the-rings-orcs
Orkas arthāt Dānavon aur Mānav Striyon ke mel se utpann hue log kaī tarīkon se ghinaune the. Parantu ve sādhāran rūp mein Alvas kī bhraśt santānen the.

Prthvī-ke-madhy mein rahane vāle – Orkas ke bāre mein sarvottam rūp se samajhane ke lie Lord āph da Rings arthāt Angūthī ka Svāmī philm ek udāharan hai. Dikhane, vyavahār aur prthvī ke sāth unake vyavahār mein Orkas ghrnit prāniyon ke jaise the. Tathāpi Orkas Alvas kī santānen jo saūron ke

Elves
Alvas kulīn aur tejasvī the

Dvāra bhraśt ho gaya tha. Jab āp prakrti ke sāth dikhaī dene vālī tejasvī, sadvabhāvapūrn aur sambandh ko dekhate hain jo Alvas (Loglos ke bāre mein sochen) ke the aur yah pahachān lete hain ki bhraśt Orkas kabhī Alvas the jo bhraśt ho gae tab āp jo kuch yahān logon ke bāre mein kaha gaya hai use adhik samajh paenge. Parameśvar ne Alvas kī rachana kī thī parantu ve Orkas ban gae.

Yah us bāt ke lie bilkul sahī hai jise hamane logon ke madhy mein viśvavyāpī pravrtti ke rūp mein dhyān diya hai, arthāt svayan ke pāpon ke prati jāgarūk aur isase śuddh hone kī āvaśyakata – jaisa kī Kumbh Mela Tyauhār mein dikhalāya gaya hai. Is tarah se ham yahān par is drśtikon par pahuncate hain: logon ke sanvedanaśīl, vyaktigat aur naitik hone ke Baibal ādhārit ārambhik bindu ka jo ki bahut hī adhik śikśāprad hai, parantu tathāpi bhraśt bhī, us bāt ke lie sahī hai jise hamen svayan ke bāre mein dekhate hain. Logon ke svayan ke ānkalan ke prati – yah chaturaī pahachān mein ā jātī hai ki hamamen nihit naitik svabhāv hai jise badī āsānī se andekha kiya ja sakata hai kyonki hamāre vyavahār ke kāry vāstav mein – is bhraśtata ke kāran – kabhī bhī usake anurūp nahin hote hain jisakī māng yah svabhāv karata hai. Baibal kī soch manuśy ke jīvan ke liye bilkul sahī hai. Tathāpi, yah ek spaśt praśn ko utpann kar detī hai: kyon Parameśvar ne hamen is tarah se – ek naitik diśāsūchak ke sāth racha aur tathāpi yah bhraśt hai? Prasiddh nāstik Kristofar Hacchins aise śikāyat karata hai:

“….Yadi Parameśvar vāstav mein chāhata ki log is tarah ke vichāron se svatantr hon [arthāt bhraśtata se bhare hue], to use aur adhik sāvadhānī se ek bhinn prajāti ka aviśkār karana cāhie.” Kristofar Hacchins. 2007. Parameśvar mahān nahin hai: Kaise dharm sab kuch ko kharāb kar deta hai. Prśth 100.

Parantu yahī vah bāt hai jahān par ākar vah apanī jaldabājī mein Baibal ke gyān ko svīkār karane se inkār kar deta hai arthāt vah ek bahut hī mahatvapūrn bāt ko kho deta hai. Baibal aisa nahin kahatī hai ki Parameśvar ne hamen is tarīke se banāya hai, parantu kyonki ārambhik srśti ke paśchāt se kuch bahut hī bura ghatit ho gaya jo mānav ko is tarah-kī-vastu – sthiti mein le āya. Mānav itihās mein usakī srśti hone ke paśchāt ek mahatvapūrn ghatana ghatit ho gaī. Pratham manuśy ne Parameśvar kī āgya tod dī, jaisa ki utpatti mein varnit kiya gaya hai – Baibal (Ved Pustak) kī pahalī aur sabase pratham pustak, aur unake dvāra āgya pālan na kie jāne ke kāran ve parivartit aur bhraśt ho gae. Is lie hī ham ab tamas, ya andhakār mein jīvan vyatīt karate hain.

Manuśy ka pāp mein Girana

Mānavīy itihās mein is ghatana ko aksar Patan mein Girana kah kar pukāra jāta hai. Adam, pratham purūś, Parameśvar ke dvāra racha gaya tha. Parameśvar aur Adam ke madhy mein ek tarah ka karār tha, jaise vivāh mein viśvāsayogyata hoti hai, aur Adam ne ise tod diya. Baibal varnan karatī hai ki Adam ne ‘bhale aur bure ke gyān ke vrkś’ ke phal mein se tod kar kha liya, yadyapi ve sahamat the ki ve is vrkś mein se tod kar nahin khaenge. Samajhauta aur svayan vrkś ne, Adam ko Parameśvar ke prati viśvāsayogy rahana hai ya nahin ke lie chunāv karane kī svatantr iccha de dī. Adam ko Parameśvar ke svarūp mein racha gaya tha, aur use Parameśvar ke sāth mitrata ke sambandh mein rakha gaya tha. Parantu srśti ke prati ādam ke pās kisī tarah ka koī chunāv nahin tha, isalie Parameśvar ne usako hone diya ki vah Parameśvar ke sāth usakī mitrata ko banae rakhane ka chunāv kar sakata tha. Thīk vaise hī jaise yadi baithana asambhav ho to khade rahane ka chunāv vāstavik nahin hota, Parameśvar ke prati Adam kī mitrata aur bharosa bhī ek chunāv kī tarah hī thī. Yah chunāv ek āgya ke ūpar ādhārit thī ki ek vrkś ke phal ko nahin khāna hai. Aur ādam ne vidroh karane ko cun liya. Jo kuch ādam ne apane vidroh se ārambh kiya vah na-rūkate-hue ek ke paśchāt dūsarī Pīdhī mein āj ke din tak chalata chala ā raha hai. Isaka kya arth hai ise ham apane agale lekh mein dekhenge.

Parameśvar Ke Svarūp Mein

Hamane pahale hī dekh liya hai ki kaise Purūśāsūkta ka ārambh samay ke ārambh hone se pahale hota hai aur yah kaise Parameśvar kī manasa (Prajāpati) ko Purūśa ke balidān karane ke nirnay ka varnan karata hai. Is nirnay ke paśchāt srśti kī vastuon ka srjan hota hai – jisamen mānavajāti kī srśti bhī sammilit hai.

Aaie ab is bāt par dhyān den ki Ved Pustak (Baibal) manuśy kī srśti ke bāre mein kya kahatī hai jisase ki ham us samajh ko srśti ke vivaran ke mukhy sandarbh ko dekhate hue prāpt kar saken jisake dvāra Baibal hamāre bāre mein śikśa detī hai.

Phir Parameśvar ne kaha, “Ham manuśy ko apane svarūp ke anusār apanī samānata mein banaen…” Tab Parameśvar ne manuśy ko apane svarūp ke anusār utpann kiya, apane hī svarūp ke anusār Parameśvar ne usako utpann kiya; Nar aur Nārī karake usane manuśyon kī srśti kī. (Utpatti 1:26-27)

“Parameśvar ke Svarūp Mein”

Isaka kya arth hai ki ‘manuśy kī srśti Parameśvar ke svarūp ke anusār huī?’ Jabaki isaka yah arth nahin hai ki Parameśvar do hāth, ek sir ādi ke sāth bana hua ek Bhautik Prānī hai. Isakī apekśa, gahanata ke sāth yah aisa kah raha hai ki logon ke mūlabhūt gun Parameśvar ke jaise hī gunon ke ūpar ādhārit hain. Udāharan ke lie, donon arthāt Parameśvar (Baibal mein) aur logon (ka avalokan karane par) ke pās Buddhi, Bhāvanaen aur Iccha hai. Baibal mein kaī bār Parameśvar ko Udās, Dukhit, Krodhit ya Aanandit hote hue chitrit kiya hai – usī tarah kī sīma mein Bhāvanaen jise ham manuśy anubhav karate hain. Ham dainik ādhār par nirnayon ko lete aur chunāvon ko karate hain. Thīk isī tarah se Baibal mein Parameśvar un chunāvon ko karata hai jo usake nirnayon se ātī hain. Tark aur sochane kī hamārī kśamata badī sūkśmata ke sāth Parameśvar se ātī hai. Hamāre pās Buddhi, Bhāvana aur Iccha kī kśamata hai kyonki Parameśvar ke pās hai aur ham usake svarūp mein srje hue hain.

Gahanata ke star par ham dekhate hain ki ham Sanvedanaśīl, Svayan-ke-prati Jāgarūk aur ‘Main’ aur ‘Aap’ ke vivek ke sāth srje hue prānī hain. Ham vyaktitvahīn thos ‘vastu’ nahin hain. Ham aisa isalie hain kyonki Parameśvar isī tarah ka hai. Is mūlabhūt drśtikon mein, Baibal ke Parameśvar ka chitran jānī-pahacānī Stār Var philm mein ‘śakti’ kī tarah vyaktitvahīn Sarveśvaravād ke rūp mein nahin kiya gaya hai. Yah sacchaī ki manuśy ‘thos’ vastu hone kī apekśa Sanvedanaśīl Vyakti hai Parameśvar ke bāre mein is ārambhik śikśa ke prakāś ke ālok mein arthapūrn hai. Ham aise isalie hain kyonki Parameśvar is tarah ka hai, aur ham usake svarūp mein srje gae hain.

Hamen Saundary Bodh kyon hai

Ham kala aur nātak se bhī prem karate hain. Ham svābhāvik rūp se sarāhana karate hain aur yahān tak ki hamen Sundarata kī āvaśyakata hai. Isamen sangīt aur sāhity ko śāmil karate hue yah drśy Saundary se pare chala jāta hai. Sangīt ke bāre mein sochen ki yah hamāre lie kitana mahatvapūrn hai- yahān tak ki ham kaise nāchane ke lie kitana adhik prem karate the. Sangīt to hamāre jīvan ko bahut adhik samrddh karata hai am āj bhī acchī kahāniyon, chāhe vah upanyāson ya nātakon, ya adhik sāmāny rūp mein philmon mein hī kyon na ho, prem karate hain. Kahāniyon ke nāyak, khalanāyak, katha, aur prasiddh kahāniyān to in nāyakon, khalanāyakon aur katha ko hamārī kalpanaon mein hī miśrit kar detī hain. Manoranjan, punarjīvan, aur svayan kī tājagī ke kaī tarīkon mein kala kī sarāhana aur upayog karana hamāre lie bahut hī svābhāvik hai. Kyonki Parameśvar ek kalākār hai aur ham usake svarūp mein srje gae hain.

Yah praśn pūchana mahatvapūrn hai. Ham kyon svābhāvik rūp se chāhe vah kala, nātak, sangīt ya sāhity hī kyon na ho mein itane adhik saundary bodhit hote hain? Jab kabhī bhī mein bhārat kī yātra par jāta hūn main sadaiv bhāratīy philmon ko lekar āścharyachakit raha hūn jo paśchim mein nirmit philmon se kahīn adhik sangīt aur nrty ke gunon se bharī huī hotī hain. Dainiyal Dinet, ek mukhar nāstik aur sangyānātmak prakriyaon kī samajh rakhane vāla ek vidvān, bhautikavādī drśtikon isaka uttar deta hai:

“Parantu is anusandhān mein adhikānś abhī bhī sangīt ko gambhīrata se nahin lete hain. yah śāyad hī kabhī pūchata hai: ki kyon sangīt astitv mein hai? Isaka ek sankśipt uttar hai, jahān tak sangīt kī bāt hai: isaka astitv is lie hai kyonki ham ise prem karate hain aur isalie ham aur adhik ise astitv mein lāte chale jāte hain. Parantu ham ise kyon prem karate hain? Kyonki ham pāte hain ki yah bahut hī sundar hai. Parantu yah hamāre lie sundar kyon hai? Yah to apane mein pūrn ek accha jaivik praśn hai, parantu isaka abhī tak koī ek accha uttar nahin mila hai. (Dainiyal Dinet. Jādū ko todana: Ek Prākrtik Ghatana ke rūp mein Dharm. Prśth 43)

Mānav jāti ke ūpar Bhautikavādī drśtikon ka hamārī mānavīy prakrti ke bāre mein is mūlabhūt praśn ka koī uttar nahin hai. Baibal ke drśtikon se yah pata chalata hai ki Parameśvar ek kalākār aur Saundaryabodhak hai. Usane vastuon ko sundarata se srja aur vah isaka ānand leta hai. Ham, usake svarūp mein srje gae, us ke jaise hain.

Ham Naitik Kyon Hain

Isake atirikt, ‘Parameśvar ke svarūp mein srje hona,’svābhāvik naitik kśamata ka varnan karata hai jo kisī bhī Sanskrtiyon mein to sāmāny paī jātī hai, aur jise hamane Guru Daīn Bāba kī naitik śikśaon mein dekh liya hai. Kyonki ham Parameśvar ke svarūp aur naitikata ke tatv mein hain, jaise ki ek Kampās Chumbakīy Uttar kī or nirdeśit rahata hai, hamāra niśpakśata, ‘bhalaī, sahī ke lie nirdeśit rahana bhī isī tarah se srja hua hai kyonki Parameśvar isī tarah se bana hua hai. yah mātr Dhārmik log hī nahin hai jo is tarah se srje hue hain – apitu pratyek isī tarah se srja hua hai. Isakī pahachān karana galatafahamiyon ko utpann karata hai. Udāharan ke lie Bhautikavādī Amerikan Saim Hairis se is chunautī ko len.

“Yadi āpaka yah viśvās karana sahī hai ki dhārmik āstha hī naitikata ke lie vāstavik ādhār pradān karatī hai, tab to nāstikon ko viśvāsiyon se kam naitik hona chāhie.” Saim Hairis. 2005. Ek Isaī Rāśtr ko Patr. Prśth 38-39

Hairis yahān par galat hai. Baibal ādhārit hokar kahana, naitikata ke bāre mein hamārī samajh dhārmik vyakti hone kī apekśa Parameśvar ke svarūp mein srje hone ke ūpar ādhārit hai. Aur yahī kāran hai ki nāstikon ke pās, ham sabhī bākī kī tarah, yah naitik Bhāvana hai aur ve naitik rūp se kāry kar sakate hain. Nāstikavād ke sāth kathinaī yah hai ki ve kisake prati jabāvadeh hon ki hamāre pās naitikata kyon hai – parantu Parameśvar ke naitik svarūp mein srja hua hona hī isaka ek saral aur sīdha sa vivaran hai.

Kyon Ham Itane Sambandh Parak Hain

Baibal ke anusār, svayan ko samajhane ke lie prārambhik bindu is bāt kī pahachān karana hai ki ham Parameśvar ke svarūp mein srje hue hain. Yahī kāran hai, ki jab ham ya to Parameśvar ke prati antardrśti (jo kuch usake bāre mein Baibal mein prakāśit kiya hai ke dvār) ya logon ke prati (avalokan aur pratibimb ke dvāra) ham sāth hī anyon ke prati bhī antardrśti prāpt kar sakate hain. Is kāran, udāharan ke lie, yah dhyān dena āsān hai ki log sambandhon ko itana adhik mahatv kyon dete hain. Yah thīk hai ki ek acchī Philm ko dekha jae parantu yah aur bhī adhik uttam anubhav hoga ki isako kisī ek mitr ke sāth dekha jae. Ham svābhāvik rūp se apane anubhavon ko sānjha karane ke lie mitron kī khoj karate hain. Sārthak mitrata aur Pārivārik sambandh hamārī bhalaī ke bhāv ke lie kunjī hai. Isake viparīt, akelāpan aur/ya khandit Pārivārik sambandh aur mitrata ke sambandh mein darāren hamen Tanāv mein le ātī hain. Ham anyon ke sāth hamāre sambandhon kī sthiti ke dvāra avichalit ya tatasth nahin hote hain. Ek bār phir se, Bhārat mein nirantar yātra karane vāle ke rūp mein yah bāt badī drdhata ke sāth Bhāratīy Philmon mein dikhaī detī hai. Aisa jān padata hai ki vahān sadaiv pārivārik aur romāntik sambandhon ko badī drdhata ke sāth in Philmon mein chitrit kie jāte hain.

Ab, yadi ham Parameśvar ke svarūp mein srje gae hain, tab hamen Parameśvar ke sāth isī tarah ke sambandh ke ūpar mahatv die jāne kī apekśa karanī chāhie, aur sacchaī yah hai ki ham ise pāte hain. Baibal kahatī hai ki, “Parameśvar prem hai…. ” (1 Yūhanna 4:8). Is mahatvapūrnata ke bāre mein Baibal mein bahut kuch likha gaya hai jise Parameśvar usake aur anyon ke prati hamāre prem ke ūpar deta hai – sacchaī to yah hai ki unhen Yīśu (Yīśu Satsang) ke dvāra Baibal mein do bahut hī mahatvapūrn ādeś mein kaha gaya hai jab āp isake bāre mein socate hain, to prem ko Sambandhaparak hona chāhie kyonki ise kāryarūp mein pragat karane ke lie ek aise Vyakti kī āvaśyakata hotī hai jo prem (Premī) karata ho aur ek aise Vyakti kī āvaśyakata hotī hai jo is prem ka bindu ho – arthāt isaka Priyattam ho.

Is prakār hamen Parameśvar ko ek Premī ke rūp mein sochana chāhie. Yadi ham use keval ‘Mukhy Sanchālak’, ya ‘Pratham Kārak’, ‘Sarvagyānī Iśvar’,‘Paropakārī Prānī‚ ya kadācit ‘Vyaktihīn Atma’, ke rūp mein hī sochenge to ham Baibal ke Parameśvar ke bāre mein nahin soch rahe hain – isakī apekśa hamane hamāre manon mein apane hī Devata kī rachana kar lī hai. Yadyapi usake pās yah sab kuch hai, use sambandhon mein lagabhag betahāśa Bhāvuk chitrit kiya gaya hai. Usake ‘pās’ prem nahin hai. Vah prem ‘hai’. Parameśvar ka logon ke sambandh ke lie Baibal mein do pramukh rūpak die gaye hain jo pita ka usake bacchon ke sāth aur ek pati ka usakī patnī ke sāth sambandh ke hain. Ye ‘pratham kārak’ ke abhāvuk dārśanik udāharan nahin hai, apitu ye mānavīy sambandhon mein bahut hī antarang aur gahanata ke sāth hain.

Is tarah se abhī tak hamane nīv ko nirmit kar liya hai. Log Parameśvar ke svarūp mein srje hue hain jo unake Manon, Bhāvanaon aur Iccha se milakar bana hua hai. Ham Sanvedanaśīl aur Svayan-ke-prati Jāgarūk hain. Ham hamārī ‘Naitik-Vyākaran’ ke sāth naitik prānī hain jo hamen ‘sahī’ aur ‘niśpakś’ aur jo niśpakś nahin hai, ke prati janmajāt rūp se nirdeśit karatī hai. Hamāre pās sabhī tarah ke rūpon mein sundarata, kala aur kahānī kī sarāhana aur vikās karane kī sahaj kśamata hai. Aur ham janmajāt aur svābhāvik rūp se sambandhon ko anyon ke sāth mitrata kī khoj karate aur isaka vikās karate hain. Ham yah sab kuch hain kyonki Parameśvar yah sab kuch hai aur ham Parameśvar ke svarūp mein srje hue hain. Is nīv ko nirmit karate samay yah sab katautiyān kam se kam un sabake sāth banī huī hain jise ham hamāre bāre mein avalokan karate hain. Ham hamārī agalī post arthāt lekh mein kuch kathinaiyon ko dekhenge.