ब्रह्म इच्छा व वैज्ञानिक

brahm ichcha v vaigyanik  

Ank ke aur Lekh | Sambandhit Lekh | Views : 811 |  
aisa sadharntah lagta hai ki vaigyanik khoj men vyakti ki apni ichcha kam karti hai; aisa bahut upar se dekhne par lagta hai. gahrai se dekhne par aisa nahin lagega. agar jagat ke bare se bare vaigyanikon ko ham dekhen to ham bahut hairan ho jayenge ki sabhi bare vaigyanikon ke anubhav bahut aur hain. kaelej, yunivarsitij men vigyan ki jo dharna paida hoti hai uska, vaisa anubhav unka nahin hai. maidam kyuri ne likha hai ki mujhe ek saval kai dinon se pirit kiye hue hai. use hal karti hun aur hal nahin hota hai. thak gayi hun, pareshan ho gayi hun, akhir hal karne ki bat chor di. aur ek rat do baje vaise hi kagjat tebal par adhure se chorakar so gayi aur soch liya ki ab is saval ko chor hi dena hai. thak gayi thi kyuri. lekin subah uthakar dekha ki adha saval jahan chora hai, vah pura ho gaya hai. kamren men to koi aya nahin, dvar band the. aur kamre men bhi koi akar hal kar sakta tha- jisko maidam kyuri hal nahin kar sakti thi, iski bhi sanbhavna nahin hai. nobl-praij-vinar thi vah mahila. ghar men naukr-chakar hi the, unse to koi asha nahin hai. vah to aur bara ‘mirekl’ (chamatkar) hoga ki ghar ke naukr-chakar akar hal kar den. lekin hal to ho gaya hai aur adha hi chora tha aur adha pura hai. tab bari mushkil men par gayi. sab dvar-darvaje dekhe. koi parmatma utar aye, iski bhi astha use nahin ho sakti. koi parmatma aise upar se utar bhi nahin aya tha. lekin gaur se dekha to paya ki baki akshar bhi uske hi hain. tab use khyal ana shuru hua ki rat vah nind men, sapne men uthi hai. use yad a gaya ki vah sapne men uthi hai rat men, aur usne saval hal kiya hai. fir to uski yah vyavasthit vidhi ho gayi ki jab koi saval hal n ho, tab vah use takiye ke niche dabakar so jaye, rat uthakar hal kar le. din bhar to maidam kyuri ‘indivijual’ thi, vyakti thi. rat nind men ahan kho jata hai, bund sagar se mil jati hai. aur jo hal hamara chetan man nahin khoj pata, vah hamara achetan, gahre men jo parmatma se jura hai, khoj pata hai. arkimidij ek saval hal kar raha tha, vah hal nahin hota tha. vah bari mushkil men par gaya tha. samrat ne kaha tha, hal karke hi lao. arkimidij ki sari pratishtha hal karne par hi nirbhar thi, lekin thak gaya tha. roj samrat ka sandesh ata hai ki kab tak hal karoge. samrat ko kisi ne ek sone ka bahut kimti abhushan bhent kiya tha. lekin samrat ko shak tha ki dhokha diya gaya hai, aur sone men kuch mila hai. lekin bina abhushan ko mitaye pata lagana hai ki usmen koi aur dhatu to nahin mili hai. us vakt tak koi upay nahin tha janne ka. aur bara tha abhushan . usmen agar kahin bich men andar koi chij dal di gayi ho, to vajan barh hi jayega. arkimidij thak gaya, pareshan ho gaya. fir ek din subah apne tab men leta hua hai, para hua hai. bas, achanak, jab vah nanga hi tha, saval hal ho gaya. bhaga ! bhul gaya ! arkimidij agar hota, to kabhi n bhulta ki main nanga hun. sarak par a gaya. aur chillane laga, ‘yureka, yureka’’, - mil gaya, mil gaya. aur bhaga rajamahal ki taraf. logon ne pakra ki kya kar rahe ho? raja ke samne nange pahunch jaoge? usne kaha, ‘lekin yah to mujhe khyal hi n raha!’ vah jo admi sarak par pahunch gaya tha nagn, yah arkimidij nahin tha. arkimidij sarak par nahin pahunch sakta tha. yah vyakti nahin tha. aur yah jo hal hua tha saval, yah vyakti ki chetna men hal nahin hua tha. yah nivryakti-chetna men hal hua tha. vah ‘bathrum’ men para tha apne tab men - ‘rileksda’, shithil. dhyan ghat gaya, bhitar utar gaya, saval hal ho gaya. jo saval svayan hal n hua tha, vah kya pani men letne se hal ho jayga? pani men letne se kya buddhi barh jati hai? jo kapre pahne hal nahin hua tha, vah nange hone se hal ho jayega? nahin; kuch aur ghatna ghat gai hai. yah vyakti nahin raha kuch der ke lie, avyakti ho gaya; yah kuch der ke lie brahm ke srot men kho gaya. ham jagat ke sare bare vaigyanikon ke - ainstin ke; maiksaplank ke ya edingatan ke ya edisan ke - anubhav parhe to in sabka anubhav yah hai ki jo bhi hamne jana, vah hamne nahin jana. nirantar hi aisa hua hai ki jab hamnen jana, tab ham n the aur janna ghatit hua hai. yahi upnishad ke rishi kahte hain, yahin ved ke rishi kahte hain, yahi muhammad kahte hain, yahi jisas kahte hain. agar ham kahte hain ki ved apaurushey hain, to uska aur koi matalab nahin. unka yah matalab nahin ki ishvar utra aur usne kitab likhi. aisi pagalapan ki baten karne ki koi jarurat nahin hain apaurushey ka itna hi matalab hai ki jis purush par yah ghatna ghati, us vakt vah maujud nahin tha; us vakt ‘main’ maujud nahin tha. jab yah ghatna ghati, jab yah upnishad ka vachan utra kisi par aur jab yah muhammad par kuran utri aur jab baibil ke vachan jises par utre, to ‘ve’ maujud nahin the. dharm aur vigyan ke anubhav, bhinna-bhinn nahin hain; ho nahin sakte; kyonki agar vigyan men koi satya utrta hai, to uske utrne ka bhi marg vahi hai jo dharm men utrta hai, jo dharm ke utrne ka marg hai. satya ke utrne ka ek hi marg hai: jab vyakti nahin hota to parmatma se satya utrta hai- hamare bhitar jagah khali ho jati hai, us khali jagah men satya pravesh karta hai. duniya men koi bhi, chahe koi sangitagya, chahe koi chitrakar, chahe koi kavi, chahe koi vaigyanik, chahe koi dharmik, chahe koi ‘mistik’- jinhonne bhi satya ki koi kiran payi hai, unhonne tabhi payi hai, jab ve ‘svayan’ nahin the. yah dharm ko to bahut pahle se khyal men a gaya tha. dharm ka anubhav das hajar sal purana hai. das hajar sal men dharmik fakir ko, dharmik - sant ko, dharmik -yogi ko yah anubhav hua ki yah ‘main’ nahin hun. yah bari mushkil bat hai. jab pahli dafa apke bhitar parmatma se kuch ata hai, tab ‘distinkshana’ (bhed) karna bahut mushkil hota hai ki apka hai ki parmatma ka hai. jab pahli dafa ata he tab danvadol hota hai man ki mera hi hoga aur ahankar ki ichcha bhi hoti hai ki mera hi ho. lekin dhire-dhire jab donon chijen saf hoti hain aur pata chalta hai ki ap aur is satya men kahin koi tal-mel nahin banta, tab fasla dikhai parta hai., ‘distens’ dikhai parta hai. vigyan ki umra nayi hai abhi - do- tin sau sal. lekin do-tin sau sal men vaigyanik vinamra hua hai. aj se pachas sal pahle vaigyanik kahta tha: jo khoja, vah hamne khoja.’ aj nahin kahta. aj vah kahta hai ki ‘hamare samathrya ke bahar malum parta hai sab.’ aj ka vaigyanik utni hi ‘mistisijma’ ki bhasha men bol raha hai, utne hi rahasya ki bhasha men, jitna sant bole the. jaldi n karen - aur sau sal, aur vaigyanik thik vahi bhasha bolega, jo upnishad bolte hain. bolni hi paregi vahi bhasha - jo buddh bolte hain. bolni hi paregi. bolni paregi islie ki jitna-jitna satya ka gahra anubhav hoga, utna-utna vyakti ka anubhav kshin hota hai. aur jitna satya pragat hota hai, utna hi ahankar lin hota hai. aur ek din pata chalta hai ki jo bhi jana gaya hai, vah parmatma ka prasad hai; vah ‘gres’ hai; vah utra hai; usmen main nahin hun. aur jo-jo mainen nahin jana uski jimmevari meri hai, kyonki main itna kamjor tha ki jan nahin sakta tha. aur asatya utarta ho, to ‘main’ ki maujudgi jaruri hai. brahma- ichcha se vigyan ki khoj ko badha nahin paregi. jo khoj hui hai, vah bhi agyat ke sanbandh se hui hai; samarpan se hui hai, aur jo khoj hogi age, vah bhi samarpan se hi hogi. samarpan ke dvar ke atirikt satya kabhi, kisi aur dvar se n aya hai, n a sakta hai.
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durga puja visheshank  October 2010

durga upasna shakti upasna ka sundrkand hai. is ank men shakti upasna navratra vrat parva mahima, durgasaptashati path vidhi, 51 shaktipith, dashmhavidya, grah piranivaran hetu shakti upasna adi mahatvapurn vishyon ki vistrit jankari upalabdh hai. in lekhon ka pathan karne se apko shakti upasna, devi mahima v durgapuja parva ke sukshm rahasyon ka gyan prapt hoga.

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