Arambh se hī – Mokś kī Pratigya

Mere pichale kuch lekhon mein mainne yah dekha ki kaise usakī ārambhik rachī huī avastha se pāp mein gir kar manuśy patit ho gaya. Parantu Baibal (Ved Pustak) ek aisī yojana ko āge badhātī hai jo Parameśvar ke pās ārambh se hī tha. Yah yojana ek aisī pratigya ke ūpar ādhārit hai jise tab nirgat kiya gaya tha aur yahī vah yojana hai jo Purūśāsūkta mein bhī gūnjatī rahata hai.

Baibal – ek Vāstavik Pustakālay

Is pratigya kī viśeśata kī sarāhana karane ke lie hamen Baibal ke bāre mein kuch mūl sacchaiyon ko jānana āvaśyak hai. Yadyapi yah ek pustak hai, aur ham ise isī rūp mein sochate hain, yah ek chalit pustakālay hai aisa sochana vāstav mein aur adhik satīk hoga hai. Aisa isalie kyonki yah pustakon ka ek sangrah, jo ki vibhinn paristhitiyon se āne vāle lekhakon ke dvāra, lagabhag 1500 varśon se adhik lambī avadhi ke madhy mein likhī gaī hai. Aaj yah pustaken ek hī pustak – Baibal mein ikatthī kar dī gaī hain. Yahī ek tathy Baibal ko sansār kī mahān pustakon mein Rgved kī tarah viśeś bana deta hai. Vibhinn tarah ke lekhakon ke hone ke atirikt, Baibal kī vibhinn pustaken kathanon, udaghośanaon aur bhaviśyadvāniyon kī bhī ghośana karatī hai jinhen bād ke lekhak ādhārit hue hain. Yadi Baibal keval ek hī lekhak, ya lekhakon ke samūh ke dvāra jo ek dūsare ko jānate hon likhī gaī hotī, to yah koī viśeś yogyata nahin rakhatī. Parantu saikadon aur yahān tak ki hajāron varśon ke antarāl par, vibhinn tarah kī sabhyataon mein, bhāśaon mein, sāmājik tāne bāne, aur sāhityik śailiyon kī prthakata ke kāran ek dūsare se bhinn the – tathāpi unake sandeśon aur bhaviśyadvāniyon ko mūl rūp se unake paśchāt āne vāle lekhakon ke dvāra ya Baibal se bāhar ke pramānit itihās ke tathyon ke dvāra pūrn huī hain. Yahī vah kāran jo Baibal ko pūrn rūp se ek bhinn star ke ūpar viśeś bana deta hai – aur yah jānakārī hamen isake sandeś ko prerit karanī chāhie. Purāne Niyam (kī ve pustaken jo Yīśu ke āne se pahale likhī gaīn) kī pustakon kī vidyamān pāndulipiyon ka lekhanakāry 200 Isa pūrv pahale tha, is kāran Baibal ke mūlapāth kī nīnv, sansār kī any prāchīn pustakon se kahīn adhik uttam hai.

Vātika mein Mokś kī Pratigya

Baibal mein Utpatti kī pustak ke ārambh mein hī srśti kī rachana aur patan ke virtānt mein hī hamen is pahalū kī pratichāya spaśtata se dikhaī detī hai. Dūsare śabdon mein, yadyapi ham ise ārambh mein hī dekhate hain, parantu yah ant ko dhyān mein rakhate hue likha gaya tha. Yahān par ham ek pratigya ko dekhate hain jab Parameśvar apane virodhī Saitān ka sāmana karata hai, jo ki buraī ka avatār tha, jo ki Sarp ke rūp mein tha, aur usase ek pahelī mein bāt karate hue thīk isake paśchāt manuśy ko pāp mein patit kar diya

“… aur main (Parameśvar) tere (Saitān) aur is Strī ke bīch mein, aur tere Vanś aur isake Vanś ke bīch mein bair utpann karūnga; vah tere sir ko kuchal dālega aur tū usakī edī ko dasega.” (Utpatti 3:15)

Ise dhyān se padhane ke paśchāt āp dekhenge ki yahān par pānch vibhinn pātron ka ullekh kiya gaya hai aur yah ki yah apane āp mein bhaviśyadvānī hai ki yah āne-vāle-samay (jise bhaviśyasūchak kāl mein upayog hone vāle śabd ga ke duharāv mein dekha ja sakata hai) kī or dekh raha hai. Yah pātr nimn hain:

  1. Parameśvar
  2. Saitān / Sarp
  3. Strī
  4. Strī ka Vanś
  5. Saitān ka Vanś

Aur pahelī yah bhaviśyadvānī karatī hai ki kaise bhaviśy mein yah pātr ek dūsare ke sāth sambandhit honge. Ise nīche dikhalāya gaya hai

offspring diagram
Utpatti mein pratigya kie hue pātron ke madhy ko sambandh ko chitrit kiya gaya hai

Parameśvar isaka prabandh karega ki donon arthāt Saitān aur Strī ke yahān ‘Vanś’ hoga. Vahān par donon ke Vanśon arthāt Strī aur Saitān ke madhy mein ‘bair’ ya ghrna hogī. Saitān Strī ke Vanś kī edī ko dasega jabaki Strī ka Vanś Saitān ke ‘sir ko kucal’ dālega.

Vanś kī katautī- ek ‘Nar’

Abhī tak hamane sīdhe hī mūlapāth se avalokan kiya hai. Ab tark ke lie kuch katautiyān kī jae. kyonki Strī ke ‘Vanś’ ko ‘Nar‚ aur ‘dālega’ kah kar sūcit kiya gaya isase ham jānate hain ki yah ek ekal Nar – ek Purūś hoga. Isase ham kuch sambhav vyākhyaon ko chod sakate hain. Ek ‘Nar’ ke rūp mein Vanś ka hona ek Nārī nahin hai aur is kāran yah ek Strī nahin sakatī hai ho. Ek ‘Nar’ ke rūp mein yah ‘ve’ nahin ho sakate hain, jo yah viśvasanīy dhang se, kadāchit ek samūh ke logon, ya ek nasl, ya ek samūh, ya ek jāti ke sāth ho sakata tha. Vibhinn samayon par aur vibhinn tarīkon se logon ne yah socha hai ki ‘ve’ isaka uttar sakate hain ho. Parantu Vanś logon ka samūh na hokar ek Nar hai chāhe yah ek jāti, ya ek niśchit dharm ke log jaise Hindū, Buddhavādī, Isaī ya Muslim ādi ke lie hī kyon na sūchit kiya gaya hai. ‘Nar’ hone ke rūp mein yah Vanś koī ‘thos’ vastu (ek vyakti ka Vanś hai) bhī nahin hai. Yah is sambhāvana ko bhī samāpt kar detī hai ki Vanś ek viśeś darśan, śikśa, praudyogikī, rājanītik tantr pranālī ya dharm hai. Ek thos vastu kadāchit hī aisī hotī, aur kadāchit hī hamāre sansār kī samasyaon ke uttar ke lie hamāre pansadīda vikalp hote. Ham sochate hain ki hamārī paristhitiyon ko kisī tarah kī koī ‘thos’ vastu thīk kar degī, isalie sabase sarvottam mānavīy vichārak sadiyon se vibhinn rājanītik tantr pranāliyon, śaikśanik tantr pranāliyon, praudyogik tantr pranāliyon aur dhārmik tantr pranāliyon ādi ke prati tark dete āe hain. Parantu is pratigya mein diśāsūchak ek bilkul hī bhinn diśa kī or pūrn rūp se sanket kar raha hai. Parameśvar ke man mein kuch aur hī – arthāt ek ‘Nar’ tha. Aur yah ‘Nar’ Sarp ke sir ko kuchal dalega.

Jo kuch nahin kaha gaya hai usase ek aur dilachasp avalokan nikal kar sāmane āta hai. Parameśvar yah pratigya Purūś se nahin karata jaisī vah Strī ke sāth pratigya karata hai. Yah bahut hī asādhāran bāt hai viśeś kar jab pūrī Baibal aur pūre prāchīn sansār mein Pita ke dvāra Vanś chalane ke ūpar jor diya gaya hai. Sacchaī to yah hai, ki Baibal mein dī huī Vanśāvaliyon ke lie dī gaī ālochanaon mein se ek ālochana ādhunik paśchimī vidvānon kī yah hai ki ve khūn ke us riśte ko andekha kar dete hain jo ki Strī kī or le chalata hai. Yah pāśchāty kī drśti mein ‘laingikavād’ hai kyonki yah keval Purūś ke Vanś ke ūpar hī dhyān deta hai. Parantu is ghatana mein aisī koī pratigya nahin kī gaī hai ki ek santān (ek ‘Nar’) ek Purūś se āegī. Yah keval itana hī kahata hai ki ek santān ya Vanś āega jo keval Strī se hī, Purūś ka nām ka ullekh kie bina ā raha hai.

Manuśy ke patit ho jāne ke paśchāt jab se vah vidyamān hai, main sabhī manuśy ke prati aitihāsik ya mithak rūp se yahī soch sakata hūn, ki ek hī vyakti aisa hai jisakī māta ke hone ka dāva to hai parantu thīk usī samay usaka koī bhī śārīrik pita nahin tha. Yah Yīśu (Yīśu Satsang) tha jisake bāre mein Naya Niyam (is pratigya ke die jāne ke hajāron varśon paśchāt likha gaya) dāva karata hai ki vah ek kunvārī se utpann hua – is kāran ek māta to thī parantu usaka śārīrik pita nahin tha. Kya Yīśu is pahelī mein samay ke ārambh mein hī pratichāya mein dikhaī de raha hai? Yah is ukti ko pūra karata hai ki Vanś ek ‘Nar’ hoga na ki ek ‘Nārī’, ve ‘ya’ koī ‘thos’ vastu. Is drśtikon se, yadi āp is pahelī ko padhen to bahut sī bāten apane sahī ākār mein ā jaengī.

‘Usakī Edī ko dasega’??

Isaka kya arth hai ki Saitān / Sarp usakī ‘edī ko dasega’? Main ise tab tak samajh nahin pāya jab tak main Aphrīka ke jangalon mein nahin chala gaya. Hamen mote rabad se bane hue jute pahanane padate the yahān tak jab umas se bharī huī garmī hī kyon na hotī thī – kyonki vahān lambī ghās mein Sarp lete rahate the aur hamāre pair ko – arthāt hamārī edī ko das sakate the- aur isase ham mar sakate the. Apane pahale hī din main lagabhag ek Sarp ke ūpar pair rakhane vāla tha aur sambhavatah main isase mar sakata tha. Is pahelī ne mujhe isake arth ko samajha diya tha. Vah ‘Nar’ is Sarp (‘tere sir ko kuchal dālega’) ko mār dega, parantu isake lie use kīmat ada karanī padegī, ho sakata hai ki vah mār (‘usakī edī ko dasega’) diya jae. Yah us vijay kī pratichāya mein dikhaī deta hai jo Yīśu ke balidān ke dvāra prāpt kī gaī.

Sarp ka Vanś?

Parantu usaka dūsara śatru kaun hai, yah Saitān ka Vanś hai? Yadyapi hamāre pās isake bāre mein vistrt rūp se pata lagāne ke lie yahān par sthān nahin hai, parantu uttarottar pustaken ek āne vāle vyakti ke bāre mein bāt karatī hain. Is vivaran ke ūpar dhyān den:

He bhaiyo, ab ham apane Prabhu Yīśu Masīh ke āne, aur usake pās apane ikatthe hone ke viśay mein tum se vinatī karate hain… ki kisī Aatma, ya vachan, ya patrī ke dvāra jo ki mānon hamārī or se ho, yah samajhakar ki Prabhu ka din ā pahunca hai, tumhāra man achānak asthir na ho jae; aur na tum ghabarao. Kisī rīti se kisī ke dhokhe mein na āna kyonki vah din na āega, jab tak dharm ka tyāg na ho le, aur vah Pāp ka Purūś arthāt Vināś ka Putr pragat na ho. Jo virodh karata hai, aur har ek se jo Parameśvar, ya pūjy kahalāta hai, apane āp ko bada thaharāta hai, yahān tak ki vah Parameśvar ke mandir mein baithakar apane āp ko Iśvar thaharāta hai (2 Thissalunīkiyon 2:. 1-4; Paulus ke dvāra Yūnān mein 50 Isvī san mein likha gaya)

Ye uttarottar pustaken spaśtata se us takarāv ke bāre mein ultī ginatī kī bāt karatī hain jo Strī ke Vanś aur Purūś ke Vanś ke madhy mein hone vāle hain. Parantu yah mānavīy itihās ke bilkul ārambh mein hī utpatti mein dī hue is pratigya ke bāre mein pratham bār bhrūn-ke-rūp mein, is vyākhya ke pūrn hone kī pratīkśa mein ullikhit kiya gaya hai. Is tarah se itihās ka charamotkarś, Saitān aur Parameśvar ke madhy mein antim pratiyogata kī ultī ginatī, vātika mein hī bahut pahale ārambh ho chukī hai, jise ārambh mein hī – ārambhik pustakon mein dekha gaya hai.

Mere pahale ke lekhon mein hamane Purūśasūkta ke bhajanon ke ūpar dhyān diya tha. Hamane dekha ki is bhajan mein bhī āne vāle ek Siddh Purūś – Purūśa – kī bāt kī gaī hai, jo ki sāth hī manuśy kī sāmarthy se nahin āega. Yahī manuśy vāstav mein balidān mein de diya jaega. Sacchaī to yah hai ki hamane yah dekha hai ki yah pahale se hī samay ke ārambh mein Parameśvar ke man mein nirdhārit aur niyukt kiya hua tha. Aur ye donon pustaken ek hī vyakti ke bāre mein bāt karatī hain? Main viśvās karata hūn ki ve karatī hain. Vah ek din ek Purūś ke rūp mein dehadhāran karega tāki yahī vyakti balidān mein diya ja sake – jo ki sabhī manuśyon ke lie chāhe vah kisī bhī dharm ka kyon na ho ke lie ek viśvavyāpī āvaśyakata hai. Parantu yah pratigya na keval Rgved aur Baibal ke madhy mein sāmāntar paī jātī hai. Apitu kyonki yah ārambhik mānavīy itihās ka ullekh karatī hain isalie ve sāth hī any sāmāntaron ka bhī ullekh karatī hain jise ham hamārī agalī post arthāt lekh mein dekhenge.

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