Bhraśt (bhāg 2)……. Apane Niśāne Se Chūk Jāna

Mere pichale lekh mein mainne yah dekha tha ki kaise Ved Pustak (Baibal) hamen yah vivaran detī hai ki ham Parameśvar ke vāstavik svarūp jisamen hamen nirmit kiya gaya tha, mein bhraśt ho gae. Ek chitr jisane mujhe ise acchī tarah se dekhane mein sahāyata dī vah prthvī ke madhy mein rahane vāle – Orkas kī thī. Is tarah se Baibal hamāre bāre mein vivaran detī hai. Parantu yah kaise ghatit hua?

Pāp ka ārambh

Baibal kī Utpatti nāmak pustak mein isaka ullekh hai. Parameśvar ke svarūp mein rache jāne ke thīk thode samay ke hī paśchāt pratham manuśy kī jānch huī. Vahān par likha hua vitrtānt ek ‘Sarp’ ke sāth huī bātachīt ka ullekh karata hai. Sarp ko sadaiv se hī viśvavyāpī rūp mein Saitān -Parameśvar ke virodh mein khade hone vālī ātma ke rūp mein samajha gaya hai. Baibal ke dvāra – Saitān aksar kisī any vyakti ke bolane ke dvāra buraī karane ke lie parīkśa mein dālata hai. Is ghatana mein vah Sarp ke dvāra bola. Use is tarah se ullekh kiya gaya hai.

Yahova Parameśvar ne jitane banaile paśu banae the, un sab mein Sarp dhūrt tha; usane Strī se kaha, “Sach hai kya, ki Parameśvar ne kaha tum is bātika ke kisī vrkś ka phal na khāna?

Strī ne Sarp se kaha, “Is bātika ke vrkśon ke phal ham kha sakate hain, par jo vrkś bātika ke bīch mein hai, usake phal ke viśay mein Parameśvar ne kaha hai ki na to tum usako khāna aur na usako chūna, nahin to mar jaoge.”

Tab Sarp ne Strī se kaha, “Tum niśchay na maroge, varan Parameśvar āp jānata hai, ki jis din tum usaka phal khaoge usī din tumhārī ānkhen khul jaengī, aur tum bhale bure ka gyān pākar Parameśvar ke tuly ho jaoge.

Ateh, jab Strī ne dekha ki us vrkś ka phal khāne mein accha, aur dekhane mein manabhaū, aur buddhi dene ke liye cāhane yogy bhī hai, tab us ne us mein se todakar khāya; aur apane pati ko bhī diya, aur us ne bhī khāya. Tab un donon kī ānkhen khul gaīn, aur unako mālūm hua ki ve nange hain; so unhon ne anjīr ke patte jod jod kar langot bana liye. (Utpatti 3: 1-6)

Unaka chunāv ka mool karan, aur parīkśa aisī thī, ki vah ‘Parameśvar ke tuly ho’ sakate the. Isī samay tak unhonne har bāt ke lie Parameśvar par bharosa kiya tha aur sabhī bāton ke lie keval usake vachan ko sādhāran se roop main hī mān liya tha. Parantu ab vah is bāt ko pīche chodate hue svay par nirbhar hote hue aur pratyek bāt ke lie apane śabdon ke ūpar bharosa karate hue, ‘Parameśvar ke tuly’ ho jāna chāhate the. Vah svayan ke lie ‘Iśvar’ apane jahāj ke lie svayan kaptān, apane gantavy ke lie svayan ke svāmī, svāyattī aur keval svayan ke prati javābadeh hona chāhate the.

Parameśvar ke prati vidroh ke kāran unamen kuch parivartan ā gaya tha. Jaise ka yah sandarbh ullekh karata hai, unhonne śarm ko mahasūs kiya, aur svayan ko dhakane kī kośiś kī. Sacchaī to yah hai, ki isake paśchāt, jab Parameśvar ne ādam ka usakī anāgyākārita ke lie sāmana kiya, Adam ne Havva (aur Parameśvar jisane use racha tha) par doś laga diya. Usane isakī evaj mein Sarp par doś laga diya. Koī bhī apanī javābdehī ko svīkār nahin karana cāhata tha.

Adam ke vidroh ke parinām

Aur jo kuch us din ārambh hua vah āj bhī nirantar chal raha hai kyonki ham mein usī hī ka nihit svabhāv hai jise hamane janmajāt uttarādhikār mein pāya hai. Isī lie ham Adam kī tarah vyavahār karate hain – kyonki hamane usī ke svabhāv ko virāsat mein pāya hai. Kuch isase galatafahamī mein pad jāte hain ki Baibal ke kahane ka arth hai ki hamen Adam ke vidroh ke lie dośī thaharāya gaya hai. Sacchaī to yah hai ki, keval Adam hī hai jis par doś lagāya jāna chāhie parantu ham usake vidroh ke parinām svarūp jīvan yāpan kar rahe hain. Ham ise anuvānśikīy rūp mein soch sakate hain. Bacce apane acche aur bure – gunon ko apane abhibhāvakon se- unake jīnon ko uttarādhikār mein prāpt karate hue karate hain. Hamane ādam ke is vidrohī svabhāv ko uttarādhikār mein pāya hai aur is prakār sahajata se, lagabhag anajāne hī, parantu jānabūjhakar us vidroh ko nirantar banae hue hain jise usane ārambh kiya tha. Ho sakata hai ki ham pūre brahmānd ka Parameśvar nahin banana chāhate hon, parantu ham hamāre sandarbhon ke Iśvar banate hue, Parameśvar se prthak svāyattī hona chāhate hain.

Pāp ke prabhāv spaśtata se āj dikhaī dete hain

Aur yah mānavīy jīvan ka itana adhik vivaran deta hai ki ham isake sahī mūly ko nahin samajhate hain. Aisa isalie hai kyonki pratyek sthān par logon ko apane gharon ke daravājon ko band rakhana padata hai, unhen pulis, vakīlon, baink vyavastha ke lie na bhede jāne vāle pāsavardon kī āvaśyakata padatī hai – kyonki hamāre abhī kī paristhitiyon mein ham ek dūsare se chorī karate hain. Yahī vah kāran hai jisase sāmrājy aur samāj antat patan kī or jāte aur khatm ho jāte hain – kyonki in sabhī sāmrājyon mein nāgarik kī pravrtti patan hone kī thī. Sabhī tarah kī sarakāron aur ārthik pranāliyon ko upayog kar lene ke paśchāt, aur yadyapi kuch anyon kī apekśa adhik uttam tarīke se kāry karatī hain, aisa jān padata hai ki pratyek rājanaitik aur ārthik pranālī ant mein svayan hī khatm ho jaegī – kyonki jo log in vichāradhāraon mein jīvan vyatīt kar rahe hain, kī pravrtti aisī hai ki vah ant mein pūre ke pūre tantr ko hī nīche kī or khīnchate hue khatm kar dālenge. Isalie hī yadyapi hamārī pīdhī abhī tak kī sabase adhik śikśit kyon na ho ham mein abhī bhī yah samasyaen banī huī hain, kyonki śikśan ka star bahut nīche tak pahunch chuka hai. Isalie hī ham svayan ko Pratāsana Mantr kī Prārthana ke sāth pahachān kar sakate hain – kyonki yah hamen bahut hī acche tarah se varnit karata hai.

Pāp – Niśāne ko ‘chūkana’ hai

Yahī vah kāran hai ki kyon koī bhī dharm unake samāj ke lie apane darśan ko pūrī tarah se lekar nahin ā pāya hai – apitu yahān tak ki Aniśvaravādī bhī (Soviyat Sangh ke Stālin, chīn ke Mao, Kambodīya ke Pol Pot ke bāre mein sochen) – kyonki koī aisī bāt hai jo hamāre mārg mein hamen hamāre darśan ko pūra karane mein chūk jāne ke lie khadī rahatī hai. Saccaī to yah hai, ki śabd ‘chūkana’ hamārī paristhitiyon ka sār hai. Baibal ka ek vachan isaka ek chitr deta hai jisane mujhe ise acchī tarah se samajhane mein sahāyata dī hai. Yah kahata hai

In sab logon mein se sāt sau bainhatthe chune hue purūś the, jo sab ke sab aise the ki gofan se patthar mārane mein bāl bhar bhī na chūkate the. (Nyāyiyon 20:16)

Yah vacan aise sainikon ka ullekh karata hai jo gofan mārane mein kuśal the aur apane niśāne ko kabhī nahin ‘chūkate’ the. Chūkane ke lie mūl Ibrānī anuvādit śabd יַחֲטִֽא hai. Isī Ibrānī śabd Baibal ke adhikānś sthānon mein pāp śabd ke lie anuvād kiya gaya hai. Udāharan ke lie, ‘pāp’ ke lie yahī Ibrānī śabd upayog hua hai jab Yūsuph ko misr mein dāsatv ke lie bec diya gaya tha, jo apane svāmī kī patnī ke sāth vyabhichār nahin karata, yahān tak ki vahī Strī aisa karane ke lie usase nivedan karatī rahī. Usane usase kaha ki

Is ghar mein mujh se bada koī nahin, aur usane tujhe chod, jo usakī patnī hai, mujh se kuch nahin rakh choda, isaliye bhala, main aisī badī duśtata karake Parameśvar ka pāpī kyon banūn? (Utpatti 39: 9)

Aur dasavīn āgya ka ullekh karane ke thīk paśchāt vah kahata hai:

Mūsa ne logon se kaha, “Daro mat; kyonki Parameśvar isaliye āya hai ki tumhārī parīkśa kare, aur usaka bhay tumhāre man mein bana rahe ki tum pāp na karo. ” (Nirgaman 20:20)

In donon hī sthānon mein isī Ibrānī śabd יַחֲטִֽא ka upayog kiya gaya hai jisaka anuvād ‘pāp’ ke rūp mein kiya gaya hai. Yahī sainik ke lie ‘chūkane’ ke lie upayog kiya gaya thīk vahī śabd hai jo gofan se apane niśāne ko kabhī nahin chūkate the jaisa ki in vachanon mein varnan kiya gaya hai jisaka arth hai ‘pāp’ jab bāt logon ke dvāra ek dūsare ke sāth vyavahār karane kī ātī hai. Is bāt ko hamen samajh pradān karane ke lie ki ‘pāp’ kya hai ek chitr ka prabandh kiya hai. Sainik ek patthar ko leta hai aur use gofan mein bāndh kar niśāne ke ūpar mārata hai. Yadi vah chūk jāta hai to vah apane uddeśy ko prāpt karane mein asaphal ho gaya. Thīk isī tarah se, ham Parameśvar ke Svarūp mein rache hue hone ke kāran kis tarah se ham svayan ko usase sambandhit aur kaise ham anyon se vyavahār karate hain, ke niśāne se kahīn chūkate to nahin hain. ‘Pāp’ karane ka arth us uddeśy se, ya niśāne se chūk jāna hai, jise hamāre lie icchit kiya gaya tha, aur jise ham hamārī bhinn tantr pranāliyon, dharmon aur vichāradhāraon mein bhī svayan ke lie icchit karate hain.

‘Pāp’ ka bura samāchār – prāthamikata ka nahin apitu saty ka viśay hai

Manuśy kī is bhraśt aur niśāna-chūkane ka chitr sundar nahin hai, yah accha-mahasūs kie jāne vāla nahin hai, na hī yah āśāvādī hai. Varśon ke paśchāt, is viśeś śikśa ke virodh mein drdhata se mainne logon ko pratikriya vyakt karate hue pāya hai. Mujhe yahān Kanāda mein Mahāvidyālay ke is vidyārthī ka smaran hai jo mujhe bahut adhik gusse se bhara hua dekhate hue aisa kahane laga tha, “Main tum mein viśvās nahin karata kyonki main jo kuch tum kah rahe ho use main pasand nahin karata hai.” Ho sakata ki ham ab ise pasand na karen, parantu isake ūpar dhyān kendrit karana hī niśāne ko chūkana hai. Kisī kī ‘pasand’ ka kisī bāt ke saty hone ya na hone se kya lena dena hai? Mujhe taiks dena, yuddh, AIDS aur bhūkamp pasand nahin hai – kisī ko bhī nahin hote hain – parantu kya ve isase chale jāte hain, aur na hī ham inamen se kisī ko bhī anadekha kar sakate hain.

Kānūn, pulis, tāle, chābīyān, surakśa ādi kī sabhī tarah kī tantr pranāliyān, jinhen hamane hamāre svayan ke samājon mein ek dūsare kī surakśa ke lie nirmit kiya hai, is bāt ka sujhāv avaśy dete hain ki kahīn par kuch galat hai. Sacchaī to yah hai ki tyauhār jaise Kumbh Mela lākhon logon ko unake ‘pāpon ko dhone’ ke lie apanī or khīnchata hai, yah sanket deta hai ki ham svayan apanī sahaj buddhi se jānate hain ki kisī na kisī tarīke se ham niśān se ‘chūk’ gae hain. Sacchaī to yah hai ki svarg jāne ke lie balidān die jāne kī śart kī vichāradhāra sabhī dharmon mein ek surāg ke rūp mein paī jātī hai ki ham svayan mein hī kuch hai jo ki thīk nahin hai. Sabase ant mein, is dharmasiddhānt to niśpakś tarīke se dekhe jāne kī āvaśyakata hai.

Parantu pāp ka yah dharmasiddhānt lagabhag sabhī dharmon, bhāśaon aur jātiyon mein vidyamān hai – jisake kāran ham sabhī niśāne se chūk jāte hain, jo ek bahut hī mahatvapūrn praśn ko uthāta hai. Parameśvar isake bāre mein kya karane vāla tha? Ham Parameśvar kī pratikriya ke bāre mein hamārī agalī post ya lekh mein dekhenge -jahān ham āne vāle uddhārak – Purūśa kī pratham pratigya ko dekhate hain jise hamāre lie bheja jaega.

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.