प्रेम के लिए जरूरी है ज्ञान से मुक्ति

prem ke lie jaruri hai gyan se mukti  

Ank ke aur Lekh | Sambandhit Lekh | Views : 910 |  
yahan prem sikhaya ja raha hai aur prem ko sikhaya kaise ja sakta hai? ek hi kam kiya ja sakta hai - gyan chin liya jae. chattan hat jae, jharna bah uthe. vahi kam yahan chal raha hai. yah avidyapith hai. yah enti -yunivarsiti hai. is kam ko failana hai, kyonki duniya gyan se bahut bojhil hai. manushya ko gyan se mukt karvana hai. pashchim ke ek vicharak di. ech. larens ne kaha tha: agar sau sal ke lie sare vishvavidyalay band ho jaen to admi fir se admi ho jae, bat kimat ki hai. lekin main is bat ke lie raji nahin hun ki vishvavidyalay band ho jaen. meri prastavna dusri hai. meri prastavna hai - jitne vishvavidyalay hon, utne enti-yunivarsiti, utne hi avidyapith bhi hon. vishvavidyalay band ho jaen to kuch adhik nahin ho jaega. admi isse behatar admi hoga fir bhi - admi ho jaega, jaise janglon ke vasi hain. fir thap paregi. fir ghunghru bandhenge. fir log nachenge, chand-taron ke niche. fir log prem karenge. magar isse bhi unchi ek jagah hai aur vah hai - vishvavidyalay se gujrna aur vishvavidyalay ne jo bhi diya hai use chor dena. vah usse bhi unchi jagah hai. fir prem ki thap parti hai. fir ghunghru bandhte hain. lekin yah unchi jagah hai, pahli se. isko aisa samjho to samajh men a jaega. buddh ne rajamahal chora, rajpat chora, pad-pratishtha chori, bhikhari ho gae. ek to bhikhari buddh hain aur ek bhikhari puna ki sarkon par. tum kisi ko bhi pakar le sakte ho- bhikhari ko. ye donon bhikhari hain upar se dekhne men. lekin buddh ke bhikharipan men ek samriddhi hai. buddh ne jan kar chora. anubhav se chora. dusra bhikhari sirf daridra hai. donon ke bhitar bara antar hai. aur tum agar donon ki ankhon men jhankoge to pata chal jaega antar. buddh men tumhen samrat dikhai parega; aur bhikhari sirf bhikhari. islie hamare pas do shabd hain- bhikshu aur bhikhari . vah hamne fark karne ke lie banae hain. duniya ki kisi bhasha men do shabd nahin hain- bhikshu aur bhikhari. bhikshu ya bhikhari - ek hi shabd kafi hota hai, kyonki duniya ne dusra anubhav hi nahin jana hai. buddh jaise bhikhari sirf bharat ne jane; bharat ke bahar kisi ne nahin jane. to hamen ek naya shabd khojna para- ‘bhikshu’. bhikshu men bara samman hai; bhikhari men bara apman hai. bhikhari ka itna hi matalab hai - is admi ke pas dhan kabhi tha nahin; isne dhan kabhi jana nahin. ‘bhikshu’ ka arth hai, dhan tha, dhan jana aur jana ki vyarth hai aur use chora. yahan bari unchi bat hai. ismen bari garima hai. aisa hi mera khayal hai. di. ech. larens se main thori dur tak raji, lekin main is paksh men nahin hun ki sare vishvavidyalay band ho jaen. vishvavidyalay maje se rahen; lekin inka mukabla bhi paida ho. buddhi ke vishvavidyalay maje se rahen; unki jarurat hai - dukandari men, kam-kaj men, vigyan men - unki avashyakta hai. ganit ekadam vyarth nahin hai. lekin inke mukable hriday ke mandir bhi hon, prem ke mandir bhi hon - jahan sirf dhai akshar prem ke parhae jate hon; jahan kuch aur n parhaya jata ho; parhaya-likhaya gaya china jata ho aur jhapta jata ho. jab koi admi sab janakar janta hai ki janna vyarth hai - to vah sirf admi nahin ho jata; vah sirf adivasi nahin ho jata. sukrat ko tum adivasi nahin kahoge. aur adivasiyon ne koi sukrat paida nahin kiya hai, yah bhi khayal rakhna. sukrat ke paida hone ke lie ethens chahie; ethens ki shiksha chahie; ethens ke shikshak chahie. aur ek din sukrat kahta hai ki main kuch bhi nahin janta. sukrat ne kaha ki jab main yuva tha, to main sochta tha ki main bahut kuch janta hun; fir jab main burha hua to mainne jana ki main bahut kam janta hun, bahut kuch kahan! itna janne ko para hai ! mere hath men kya hai- kuch bhi nahin hai, kuch kankr-patthar bin lie hain ! aur itna virat aprichit hai abhi ! jara-si roshni hai mere hath men - char kadam uski jyoti parti hai - aur sab taraf gahan andhkar hai ! nahin, main kuch jyada nahin janta; thora janta hun. aur sukrat ne kaha ki jab main bilkul marne ke karib a gaya, tab mujhe pata chala ki vah bhi mera vaham tha ki main thora janta hun. main kuch bhi nahin janta hun. main agyani hun. jis din sukrat ne yah kaha, ‘main agyani hun’, usi din delfi ke mandir ke devta ne ghoshna ki - sukrat is desh ka sabse bara gyani hai. jo log delfi ka mandir dekhne gae the, unhonne age akar sukrat ko khabar di ki delfi ke devta ne ghoshna ki hai ki sukrat is samay prithvi ka sabse bara gyani hai. ap kya kahte hain? sukrat ne kaha - jara der ho gai. jab main javan tha tab kaha hota to main bahut khush hota. jab main burha hone ke karib ho raha tha, tab bhi kaha hota, to bhi kuch prasannata hoti. magar ab der ho gai, kyonki ab to main jan chuka ki main kuch bhi nahin janta hun. jo yatri delfi ke mandir se ae the, ve to bari bechaini men pare ki ab kya karen. delfi ka devta kahta hai ki sukrat sabse bara gyani hai aur sukrat khud kahta hai ki main sabse bara agyani hun; mujhse bara agyani nahin. ab ham karane kya? ab ham manen kiski? agar delfi ke devta ki manen ki sabse bara gyani hai to fir is gyani ki bhi manni hi chahie, kyonki sabse bara gyani hai. tab to mushkil ho jati hai ki agar is sabse bare gyani ki manen to devta galat ho jata hai. ve vapis gae. unhonne delfi ke devta ko nivedan kiya ki ap kahte hain, sabse bara gyani hai sukrat aur hamne sukrat se pucha. sukrat ulti bat kahta hai. ab ham kiski manen? sukrat kahta hai - mujhse bara agyani nahin. delfi ke devta ne kaha- isilie to hamne ghoshna ki hai ki vah sabse bara gyani hai. gyan ki charam sthiti hai - gyan se mukti. gyan ki akhiri parakashtha hai- gyan ke bojh ko vida kar dena. fir nirmal ho gae. fir svachch hue. fir vimal hue. fir kore hue. adivasi bhi kora hai, lekin usne abhi likhavat nahin jani. ek chota bachcha, aisa samjho, chota bachcha, abhi isne koi pap nahin kie- lekin tum ise sant nahin kah sakte, kyonki isne pap kie hi nahin, pap ka ras hi nahin jana, pap ka tyag bhi nahin kiya, pap ki vyarthata nahin pahchani. yah to sirf bhola hai; isko sant nahin kah sakte. aur chanuki yah bhola hai, islie abhi puri sanbhavna hai ki yah pap karega, kyonki bina pap ko kie koi kab pap se mukt hua hai ! yah jaega bajar men. yah utrega duniya men. yah chori, beimaniyan, sab karega. yah abhi bhola hai, yah bat sach hai. magar yah bholapan tiknevala nahin hai, kyonki yah bholapan kamaya nahin gaya. yah to prakritik bholapan hai, naisargik bholapan hai. yah to nasht hone vala hai. yah kunvarapan, yah tajgi, jo bachche men dikhai parti hai, yah tiknevali nahin. tum bhi jante ho, sari duniya janti hai ki yah aj nahin kal duniya men jaega, jana hi parega. har bachche ko jana parega. aur agar tum bachche ko ghar men hi rok lo chahardivariyan khari karke, to tum uske hatyare ho. kyonki vah bachcha bhola hi nahin rahega, pola bhi ho jaega. uske jivan men kuch vajan hi nahin hoga. uske jivan men vajan to chunautiyon se anevala hai. bhatkega to vajan aega. jo bhatk-bhatakakar ghar lautta hai, vahi ghar lautta hai. ghar men hi jo baitha raha, bhatka hi nahin - uska ghar men baithne ka koi arth nahin hai- uske bhitar ka chit to bhatkta hi rahega. vah sochta hi rahega kaise nikal bhagun !
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vidya badha mukti visheshank  February 2010

is visheshank men jyotish men vidya prapti v uchch shiksha ke yog, vidya prapti men badha, gyan pradayini tara mahavidya sadhna, vidya v gyan prapti ke jyotishiya upay ityadi vishyon ka samavesh kiya gaya hai. is visheshank men vikrami sanvat? 2067 jyotish ke aine men lekh ke antargat bharat ke samajik, arthik v samajik bhavishya par charcha ki gai hai. sanpadkiya lekh men shri arun kumar bansal ji ne vidyarthiyon ke lie vidya badha mukti ke kuch saral v satik upay prastut kie hain.

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