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gairajaroori hai bhoomiadhigrahan kanoon

Posted by bhartiyapaksha on navambar 8, 2011

bhrashtachar ke viruddh anna hajare aur baba ramadev kee yatraaaon aur bhajapa neta lalakrishn aadavani kee rajanitik rathayatraaa se pahale hi ek yatraaa shuroo ho chukee thi. yah yatraaa bharatiy ekata parishad ke shraee pi vi rajagopal ne shuroo kee thi, vartaman v prastavit bhoomi adhigrahan kanoon ke virodh men. bhattha parasaul aur bad men naued men chal rahe kisanon ke virodh pradarshan ke bad se hi yah kanoon bahas ke dayare men aa gaya tha. halanki anek virodh pradarshanon ke bad sarakar ne bhoomi adhigrahan kanoon ka ek sanshodhit praroop taiyar kiya hai aur shighr hi use sansad men prastut bhi kiya jane vala hai, parantu abhi se hi un sanshodhanon kee bhi aalochana shuroo ho gaee hai. bhoomi adhigrahan, punarvas aur punarsthapan adhiniyam, 2011 namak is sanshodhit praroop ko yadi ham keval sarasari nigahon se bhi padhen to ek bat saf ho jati hai. kam se kam yah kanoon bharat aur usake kisanon v krishi aadharit arthavyavastha ke hit ke lie bilkul hi nahin banaya gaya hai.

is kanoon men kaee visangatiyan thin, jinaka nirakaran prastavit praroop men kiya gaya hai. isake bad bhi is par paryapt saval khade kiye ja sakate hain aur kie ja bhi rahe hain. halanki sanshodhit praroop men aise anek savalon ka samadhan prastut kiya gaya hai. jaise sinchaee vali bhoomi ke bare men prastav hai ki ek jile men adhikatam 5 pratishat sinchaee vali bhoomi ka hi adhigrahan kiya ja sakata hai. sath hi utani hi banjar bhoomi ko kheti yogy banane ka bhi prastav hai. isi prakar sanshodhit praroop men vishesh paristhitiyon men labh ka kuchh bhag bhoomi ke malik ko dene ka bhi prastav rakha gaya hai. kul mila kar dekha jae to ek atyant aakarshak aur lubhavana prastav taiyar kiya gaya hai. baharahal, yadi dhyan se dekhen to is poorn kanoon kee mansha par hi prashn chihn khad ho jata hai. pahala aur sabase mahatvapoorn saval yah hai ki aakhir is kanoon kee aavashyakata kyon hai aur kisako hai?

maulik roop se bhoomi adhigrahan kanoon 1894 ka hai yani ki isaka nirman angrejon ne 1894 men kiya tha. dhyan dene kee bat yah hai ki 1894 se kuchh hi varsh poorv 1876 men bharat men kanpani raj samapt huaa tha aur british raj shuroo huaa tha. is kanoon ke mool praroop men bhoomi adhigrahan karane ke uddeshyon men saf saf likha huaa hai ki janahit aur kanpaniyon ke lie bhoomi ka adhigrahan kiya jaega. ab yah koee chhupi huee bat nahin hai ki 1894 men bharat men kitani kanpaniyan thin. yah to itihas ka ek samany vidyarthi bhi janata hai ki us samay bharat men keval ek hi kanpani thi, eest indiya kanpani. is kanoon ka nirman keval use fayada pahunchane ke lie kiya gaya tha. dikhave ke lie janahit shabd bhi jod diya gaya tha. svadhinata milane ke bad is kanoon kee koee aavashyakata nahin thi aur n hi isaka koee upayog tha. parantu svadhin bharat ke nae shasak ya to atyant moorkh the ya fir ekadam dhoort. unhonne is kanoon ko yatharoop banae rakha taki bhavishy men isaka fayada uthaya ja sake.

yah ek tathy hai ki bhoomi adhigrahan ka yah ek shanadar kanoon hone ke bavajood svadhinata se pahale aur bad men bhi anyany vibhinn karanon se bhoomi adhigrahan karane ke kaee kanoon aur banae gae. kaee kanoon pahale se bhi the. jaise, bhoomi adhigrahan (khanan) adhiniyam, 1885, bharatiy tramave adhiniyam, 1886. bad men 1903 men ‘d varks aof difens ekt’ banaya gaya. svadhinata ke bad to bhoomi adhigrahan ke kanoonon kee badh aa gaee. vibhinn karanon se bhoomi adhigrahan karane ke kul 13 kanoon banae gae. jaise, rel seva ke lie, metro rel ke lie, rajamargon ke lie, vidyutikaran ke lie, visthapiton ke punarvas ke lie, aadi aadi. saval yah hai ki kya ye 13 karan janahit men nahin the? yadi nahin the to sarakar ko in karanon se bhoomi adhigrahan karane ka kya adhikar hai? aur yadi the to in kanoonon kee alag se kya aavashyakata thi? ye saval hi bhoomi adhigrahan kanoon kee mansha ko sandeh ke ghere men la dete hain.

bharatiy paranpara men prakritik sansadhanon par rajy ka svamitv kabhi bhi nahin mana gaya. prakritik sansadhan samudayik sanpatti mane jate the. rajy kee bhoomika keval niyamak kee huaa karati thi aur yahi janata ke hit men bhi tha. prakritik sansadhanon par rajy ke svamitv kee avadharana pashchaty avadharana hai aur is avadharana ne vahan bhi paryapt anachar aur hinsa failaya hai. amarikee vidvan karl polanyi apani pustak “d gret transafarmeshan: d poltkal end ikonomik orijins aof aovar taim” ke pandrahaven adhyay ‘market end nechar’ men likhate hain: “inglaind men tayoodars ke sath krishiparak poonjivad vikasit huaa. bhoomi ko kisanon ke kulon aur gavon ke sajhe svamitv se mukt kar use vyaktiyon kee niji vastu bana dla gaya. enaklojars tatha kanvarjans kee prakriya dvara yah kam huaa .

enaklojar ka arth tha saikadon ya darjanon kisanon kee bhoomi ko kisi sampann vyakti dvara bade men gher lena tatha sabhi kisanon ko ujad kar bhaga dena. kanvarjan ka arth tha – kshaetra ke sabhi kisanon ko balapoorvak kisi karakhanedar ke niyantran men le lena aur unakee bhoomi us karakhanedar kee ghoshit kar us par kabja kar lena. mil ke liye aur mil-majadooron kee bastiyon ke lie us jamin ko kisanon se chhin lena. 18vin shatabdi ke aarambh men inglaind aur frans donon men ye dono kam bade paimane par huaa. unnisavin shadi men audyogik kasbaon kee vriddhi huyi to ilake ke ilake gher liye gaye taki khadyann aur kachcha mal kee poorti ho sake. pahale kisanon ko jamin dete samay yah byavastha hoti thi ki ve us bhoomi ko rehan nahin rakh sakate ya usaka vyaparik upayog nahin kar sakate. ab yah vyavastha khatm. yah prakriya bahut varsho chali. is prakriya ko kahin niji bal evan hinsa se sampann kiya gaya, kahin oopar ya niche se huee kranti dvara, kahin yuddh evan vijay se, kahin kanoon banakar, kahin prashasan ka dabav dlakar, kahin tatkal jo soojh jaye, vah upay apanakar.“ isake parinamasvaroop lakhon logon ka visthapan, berojagaron ka sankhya men aparimit vriddhi aur bhari anachar paida huaa. lakhon log asamay aur akaran vikas kee bhent chadh gae ya chadha die gae.

pichhale dinon jo kuchh bhi desh ke vibhinn bhagon men ho raha hai, vah uparokt kathan ko hi fir se pramanit kar raha hai. yah saf hai ki sthaniy samaj kee aavashyakata ka dhyan rakhe bagair aur bina usakee sahamati ke bhoomi adhigrahan ka koee bhi kanoon desh men berojagari, arajakata aur hinsa hi badhaega. surakshaaa v rashtriy mahatv ke kuchhek vishayon ke alava rajy dvara bhoomi ka adhigrahan samasya ke atirikt aur kuchh nahin badhane vala hai. at: aavashyakata is bat kee hai ki bhoomi adhigrahan ke sabhi kanoonon par samagrata se vichar karake koee ek kanoon banaya jae jisamen kanpaniyon kee bajay janata ka hit sarvopari ho.

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badhate balatkar aur hamara dayitv

Posted by bhartiyapaksha on janavari 2, 2011

desh kee rajadhani dilli men ek ke bad ek samoohik balatkar kee ghatanaen hoti hi ja rahi hain. pulis kee jitani sakriyata dilli men hai aur mahilaon men jitani samajik, rajanitik v aarthik jagarookata dilli men hai, utani shayad hi kahin aur ho sakati hai. isake bavajood bhi mahilaon ke prati aparadhon aur visheshakar balatkar kee ghatanaon men rajadhani ka avval aana, shasan hi nahin, apitu samaj ke lie bhi chintaniy hona chahie. parantu dekhane men aata hai ki aisi koee ghatana hone par prashasan par dosh madhakar aur kathor kanoon banae jane kee bat kah kar sabhi apane nishchint ho jate hain. koee bhi yah sochane kee koshish nahin karata ki itane chak-chauband prashasan aur pulis tantra v itani jagarookata ke bavajood dilli men mahilaon ke prati aparadh kyon badh rahe hain? koee bhi is samasya ke mool men jane kee koshish nahin karata, sabhi keval aur keval prashasan par dosh madh kar apana kam chala lena chahate hain. halanki kaee bar prashasan apani lachari jatala chuka hai ki usake pas karane ke lie aur bhi dher sare kam hote hain aur mahilaon ko apani surakshaaa svayan hi karani chahie, parantu isake bavajood aam aadami se lekar svayansevi mahila sangathan, rajanitik neta aur midiya v any chintak-lekhak aadi sabhi prashasan aur sarakar par hi dosharopan karate najar aate hain. aam nagarikon kee surakshaaa ke lie prashasan kee jimmedari ko poori tarah svikar karane ke bad bhi yah hamen svikar karana hoga ki mahilaon ke prati badhate aparadhon visheshakar balatkar kee ghatanaon ke lie keval aur keval prashasan v sarakar ko doshi thaharana aur keval unase hi samadhan kee aasha karana nitant galat aur asangat hai. vastav men isake samadhan ke lie samasya ke mool men jana jaroori hai. sabase pahale to balatkar kee ghatanaon ko keval kanoon-vyavastha kee samasya manana hi apane aap men poori tarah galat hai. yadi yah kanoon vyavastha kee samasya hoti to rajadhani dilli se adhik satark kanoon vyavastha to kahin aur ho hi nahin sakati. aise men yahan to aisi ghatanaen honi hi nahin chahie thin. parantu aankadon kee manen to dilli ka in aparadhon men avval sthan hai. aisa kyon hai? jab tak ham ise nahin samajhenge tab tak in ghatanaon par lagam bhi nahin laga paenge.

mahilaon ke prati aparadh ko samany aparadhon kee shraeni men nahin rakha ja sakata. ye aparadh keval kanoon vyavastha kee samasya nahin hain, balki ye samajik aparadhon kee shraeni men aate hain. ye keval aaparadhik manovritti ka parinam nahin hain, balki in aparadhon ke pichhe samajik v manovaigyaaanik karan chhipe hain. is lie aise aparadhiyon ko dandit karane matra se in samasyaon ka samadhan sanbhav nahin hai. mahilaon ke prati aparadh visheshakar balatkar kee ghatanaon ka mool karan hai mahilaon ke prati samaj kee vikrit dharanaen aur mahilaon ko daihik star par dekhane kee manasikata. isi prakar mahilaon ke prati hinsa, chahe vah bahari ho ya fir ghareloo, ke pichhe mahilaon ke prati hin bhav ka hona pramukh karan hai. mahilaon ko kamatar manana, unhen manasik, baudhdik aur aarthik star par kamajor manana hi unake prati hinsa ko badhata hai. aaj kee shikshaaa men samajik dayitv baodh badhane aur mahilaon ke prati samman ka bhav jagane kee koee vyavastha nahin hai. isalie aaj ke shikshait samaj men bhi mahilaon ke prati hinsa aur aparadh kee ghatanaen bhari sankhya men hoti hain, balki dekha jae to shikshait samaj men hi adhik hoti hain. samasya yah hai ki jane anajane aaj kee shikshaaa padhdati aur jagarookata abhiyan men mahilaon ke prati in donon manasikata ko hi badhava diya jata hai. chahe vah saundary pratiyogitaen hon ya fir kisi karyakram men atithiyon ka svagat, mahilaon kee bhoomika daihik prastuti tak hi simit hai. anyatha kya karan hai ki eyar hostes ke lie sundar yuvatiyan hi chahie hoti hain? kya karan hai ki karyakramon men atithiyon ke svagat yuvatiyon se hi karavaya jata hai? kya karan hai ki purooshon ke samanon ke vigyaaapan aadi ke lie sundar yuvatiyan hi chahie hoti hain? kya in sabake pichhe mahilaon ko daihik roop men dekhane kee manasikata nihit nahin hai? kya saundary pratiyogitaon aur aaj kee filmon men mahilaon ko keval aur keval daihik roop men nahin dekha jata? kya shila kee javani, munni badanam huee aur is jaise tamam aaitam gane mahilaon ke prati keval aur keval daihik aakarshan paida nahin karate hain? kya skool kalej sahit koee bhi aisa tantra hai jo hamare naunihalon aur yuvaon ko mahilaon ke prati jimmedari aur samman ka bhav rakhana sikhata ho? in sabake javab nakaratmak hi hain.

aaj ke sabase badanam granth manusmriti par aarop hai ki usamen mahilaon ko hin bataya gaya hai aur unhen shikshaaa se vanchit rakha gaya hai. yahan main manusmriti se hi kuchh udhdaran dena chahoonga taki hamen pata chal sake ki atyant sankeern mane jane vale granth bhi mahilaon ke prati kitane udatt bhav sikhate the.

samman ka aadhar:

vittan bandhurvay: karm vidya bhavati panchami.

etani manyasthanani gariyo yadyaduttaram॥ manu 2.136

dhan, bandhu yani mitraon v sahayagiyon kee sankhya, uttam karm aur shraeshth vidya ye panch many sthan hain aur inamen bhi dhan se bandhu, bandhu se karm aur karm se vidya adhik mananiy hain.

is shlok se pata chalata hai ki manu kisi ko samman dene men ling, jati, bhasha aur prant aadi ke aadhar par bhedabhav nahin karate hain, balki isamen poorn lokatantraik prakriya ka palan karate hain. at: ve kabhi bhi kisi ko straee hone ke karan hin nahin thaharate.

straee ke prati bhav:

yatra naryastu poojyante ramante tatra devata:. manu 3.56

jahan straiyon ka satkar aur samman hota hai, vahan shraeshth logon v devataon ka vas hota hai.

shochanti jamayo yatra vinashyatyashu tatkulamr.

n shochanti tu yatraaita vardhate tadhdi sarvada॥ manu 3.57

jis samaj men straiyan shok v chintagrast hoti hain, vah samaj shighr hi nasht ho jata hai aur jahan straiyan nishchint aur sukhi rahati hain, vah samaj sadaiv vikas karata rahata hai.

kya yahi karan nahin hai ki aaj hamare samaj ka patan hi ho raha hai, utthan nahin. dhan sanpada ke badhane par bhi parivar bhav, samajik dayitvabaodh aur manaviy moolyon men lagatar giravat hi aa rahi hai.

straee kee surakshaaa:

samanyat: mana jata hai ki manusmriti straiyon kee svatantrata ka virodhi hai aur isako sahi sidhd karane ke lie usamen aise dher sare shlok pae bhi jate hain. parantu manu smriti men prakshaipton kee bat to kullook bhatt prabhriti manu ke purane bhashyakar bhi svikar karate hain aur un shlokon ka prakshaipt hona profesar surendr kumar sahit anek vidvanon ne bhali bhanti sidhd kiya hai. vaise bhi oopar ham dekh aae hain ki ling ke aadhar par manu bhedabhav nahin karate, at: aise bhedabhav parak shlok unake rachit nahin mane ja sakate. baharahal, manu ne straiyon kee surakshaaa par jo likha hai, vah yahan prastut hai.

n kashchidyoshit: shakt: prasahy parirakshaitum॥ manu 9.10

arth: koee bhi jabaradasti ya dabav se straiyon kee rakshaaa sanbhav nahin hai.

arakshaita grihe roodhda: purooshairaptakaribhi:.

aatmanamatmana yastu rakshaeyusta: surakshaita:॥ manu 9.12

arth: vishvasaniy purooshon, pita, pati, bhaee chacha, mama, aadi kee nigarani men ghar men rok kar rakhi huee straee bhi surakshait nahin hoti. jo apani rakshaaa svayan karati hain, vahi surakshait rahati hain.

in do shlokon men manu ne jo bat kahi hai, aaj vahi bat hamari pulis aur sarakaren bhi kah rahi hain. ghar men ya fir apane sanbandhi purooshon ke sanrakshan men rahane matra se straee kee surakshaitata ko anishchit kah kar manu ne ghareloo hinsa kee samasya kee or bhi dhyan dilaya hai. at: straiyon ke prati samman aur sneh ke bhav ko badhakar hi unakee rakshaaa kee ja sakati hai. isake lie manu smriti men paryapt sankhya men shlok pae jate hain. oopar udaharan ke lie do shlok die gae hain. aise shlok manu smriti men bhare hue hain. straiyon ke prati hin bhav vale shlokon kee bhi kami nahin hai, parantu shaili, vishay aur prasang aadi ke aadhar par yah sidhd hota hai ki ve prakshaipt shlok hain.

kul milakar kaha ja sakata hai ki mahilaon kee surakshaaa kanoon bana kar to bilkul hi nahin kee ja sakati. kanoon to hon parantu sath hi mahilaon ke prati samaj men samman ka bhav hona aavashyak hai. isake lie mahilaon ke keval daihik baodh ko pradarshit karane vale sabhi prakar kee abhivyaktiyon aur sadhanon ko niyantrait karana hoga. chahe vah ‘munni badanam huee’ v ‘shila kee javani’ jaise foohad v ashlil gane v filmen hon, ya fir vailentain de manane ke nam par sarvajanik sthalon par yuvaon ka bhond pradarshan ho, ya saundary pratiyogitaon v faishan sho ke nam par ang pradarshan ho, is tarah ke sabhi prakar ke karyakramon, pradarshanon aur gatividhiyon ka samajik bahishkar kiya jana chahie. inake viroodhd kanoon bhi hon parantu kanoon se adhik aavashyak hai inaka samajik bahishkar karana.

isamen midiya aur sahity kee bhoomika aur bhi mahatvapoorn hai. aaj kee midiya v sahity men is tarah ke samajik bahishkar ko moral polising kah kar usakee bhartsna kee jati hai. dekha jae to mahilaon ke prati daihik baodh ko badhane men aaj ka midiya v sahity sabase bada doshi hai. aaj ke sahityakar yatha sthiti ke varnan ke nam par ashlilata aur bhondepan ko hi badhava dete hain. isalie aaj yadi ham sach men mahilaon ke prati hone vale aparadhon visheshakar balatkar ko rokana chahate hain to sahity v midiya aur shikshaaa padhdati tinon ka parishkar v marjan karana hoga. isake bina keval kanoon banane aur nari sashaktikaran ke nare lagane se kuchh nahin hoga.

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aaie manaen, rajanitik shuchita mah

Posted by bhartiyapaksha on aktoobar 3, 2010

aktoobar ka mahina bharat ke lie rajanitik shuchita mah ke roop men manaya ja sakata hai. is mahine men tin aise rajanitik netaon ka janm huaa, jinhonne n keval desh kee rajaniti ko naee disha di, balki nae aadarsh v manadand bhi sthapit kie. inamen se do yani mohanadas karamachand gandhi aur lal bahadur shastraee ka janm do aktoobar ko huaa tha aur gyarah aktoobar ko nanaji deshamukh ka. mohanadas karamachand gandhi yani mahatma gandhi ko rajanitik neta kahana thoda atapata-sa pratit hota hai. ve in sabhi simaon se oopar uth chuke the, parantu 1931 men kangres kee sadasyata aur usake roop men sakriy rajaniti ko chhodane ke bad bhi ve rajanitik roop se atyant prabhavashali bane rahe. itana hi nahin, unaka rajanitik hastakshaep bhi usi roop men bana raha. vastav men, mahatma gandhi samajik karyon ka bhi apana rajanitik mahatv tha. isalie pratyaksha chunavi rajaniti men n rahate hue bhi mahatma gandhi ne desh ko n keval ek rajanitik netritv diya, balki usamen aadarsh v mapadand bhi sthapit kie.

poorv pradhanamantraee lal bahadur shastraee ka nam to jagavidit hai. jay javan, jay kisan ke unake nare ne unakee majaboot rajanitik kshamata ka ahasas karaya tha aur relamantraee rahate hue, ek sadharan-si durghatana par die gae unake tastife se unakee majaboot rajanitik naitikata v shuchita ka parichay milata tha. rajaniti men rahate hue bhi unhonne n to kabhi dhan kamane ka prayas kiya aur n hi nam. ve sabhi laukik eshanaon se mukt rahakar nirapeksha bhav se deshaseva men lage rahe. rajanitik kshaetra men rahate hue bhi sadagi aur saralata kee ve ek misal the. mahatma gandhi kee tarah unhonne rajanitik kshaetra ka parityag to nahin kiya parantu pratyaksha rajaniti men rahate hue aarthik shuchita ka samaj men ek aadarsh sthapit kiya. asamay unakee mrityu (jis par unakee hatya hone ka bhi sandeh hai) nahin huee hoti, to shayad desh kee rajaniti kee disha hi aaj kuchh aur hoti.

isi kadi men jo tisara nam hai, vah hai nanaji deshamukh ka. nanaji deshamukh ek sachche arthon men samajasevi rajaneta the. mahatma gandhi kee hi tarah unaka vyaktitv bhi bahuaayami aur pratibha bahumukhi thi aur mahatma gandhi kee hi tarah unhonne rajanitik roop se atyant prabhavashali rahane ke bavajood sakriy chunavi rajaniti ka parityag kar diya tha. rajaniti men rahate hue bhi unhonne anek rajanitik aadarsh aur pratiman sthapit kie. bharatiy janasangh kee sthapana men sahayog karane ke bad apane sangathan se kaushal se n keval janasangh ko majaboot kiya, balki usake prati any rajanitik dalon ka bhedabhavapoorn vyavahar ko bhi samapt karane men safal rahe. nanaji ne lokanayak jayaprakash narayan ke ‘sanpoorn kranti’ aandolan ka safal sanchalan kiya aur 1977 men desh kee pahali gairakangres sarakar banane men mahatvapoorn bhoomika nibhaee. moraraji desaee sarakar ke nirman ka mahatvapoorn ghatak hone ke bavajood ve mantraee pad ke lobh men nahin fanse aur udyog mantraee roopi prabhavashali mantraee pad tyag diya. rajanitik aadarsh sthapit karane ke lie unaka agala kadam tha rajaniti se sevanivritti. unaka yah spasht manana tha ki jis prakar vyakti 60 varsh kee aayu men naukari se nivritt ho jata hai, usi prakar use rajaniti se bhi nivritt hokar samajaseva men lagana chahie. isaka pratyaksha udaharan prastut karane ke lie unhonne varsh 1987 men sakriy rajaniti chhod di aur chitrakoot jakar gram vikas ke kam men poori tarah jut gae. chitrakoot men unhonne jo kary khada kiya, vah itana parinamakarak aur prabhavotpadak hai ki tatkalin rashtrapati do. e.pi.je. abdul kalam tak ne usakee prashansa kee aur desh ke vikas ke lie use ek aadarsh praroop ghoshit kiya.

bharatiy rajaniti ke vartaman giravat ke daur men jab sarvatra svarth aur dhanabal v bahubal ka jor ho, ye tinon ek alag sitare ke roop men chamakate najar aate hain. du:kh ka vishay yah hai ki inake apane rajanitik sathiyon v anuyayiyon tak ne inake banae rajanitik aadarshon v pratimanon kee spasht v ghor upekshaaa kee. mahatma gandhi jinhen apana uttaradhikari aur varis manate the. un pandit neharoo ne 1947 men hi saf-saf kah diya tha ki ve gandhiji kee gram svaraj kee avadharana se bilkul bhi sahamat nahin hain. mahatma gandhi ke rajaniti chhodakar samajaseva men lagane ke aadarsh ko kisi kangresi neta ne apanane kee koshish nahin kee, isake ulate ve satta kee rajaniti men itana doobe, itana doobe ki rajanitik bhrashtachar ka aaj ve paryay van gae hain. lal bahadur shastraee kee rajanitik nirapekshata aur nisvarsthata ka doosara udaharan bhi unhen bhrasht hone se nahin bacha saka. lal bahadur shastraee ka sadagipoorn jivan aur saralata udaharan hi van kar rah gaee. kisi bhi kangresi neta ne unako apane jivan men utarane kee koshish nahin kee. doosari or, rajaniti men ek alag chal, chehara aur charitra prastut karane ka dava karane vala bharatiy janasangh bhi is rajanitik giravat se nahin bach saka. nanaji deshamukh ke nikatatam rajanitik sahayogi rahe atal bihari vajapeyi aur lalakrishn aadavani men se kisi ne unake aadarshon par chalane kee aavashyakata nahin samajhi. atal bihari vajapeyi sharir se poori tarah lachar hone tak shirsh par bane rahe aur 89 varsh kee aayu men bhi aadavani piem in veting kee doosari pari khelane ke lie taiyar baithe hain. isaka hi parinam hai ki bharatiy janasangh ke nae avatar bharatiy janata parti men koee doosari pidhi taiyar nahin ho paee. isi karan rashtriy svayansevak sangh ke sarasanghachalak mohan bhagavat ko kahana pada ki yuva netritv ko parti men aage lana chahie.

baharahal, kangres ho ya bhajapa, kisi ne bhi apane in netaon ke aadarshon ko aage badhane kee koee bhi koshish nahin kee. door se pranam le liya, shraddha suman bhi chadhae, parantu unake dikhae gae raste par chalane kee himmat nahin dikha pae. jab unake dal ke netaon ne hi inakee upekshaaa kee to any dalon ke netaon se to koee apekshaaa karana hi vyarth hai. parantu bharatiy rajaniti men aaj jo giravat aa rahi hai, usaka ekamatra samadhan inake dikhae gae raste men hi dikhata hai. isalie aaj jaroorat hai ki ham is mahine rajanitik shuchita mah manakar inhen yad karen aur inake dikhae raste par chalane ka sankalp karen. yadi poora mahina manana hamare rajanitik netaon ko kathin pratit hota ho to rajanitik shuchita saptah bhi manaya ja sakata hai. is rajanitik shuchita mah ya saptah men aadarsh rajanitik jivan par keval karyashalaon, sangoshthiyan aur seminaron ka hi aayojan n kiya jae, balki pratyaksha anubhav lene ke bhi kuchh karyakram banae jaen. jaise, chitrakoot ya vardha jakar vahan chal rahe seva karyon men pratyaksha bhag lena. ek poora saptah ya fir kam se kam do din kisi dalit basti ya fir kisi sudoor ganv men vahan ke logon ke bich rahana. is prakar ke aur bhi rajanitik prashikshan ke karyakramon kee yojana banaee ja sakati hai. is prakar ke karyakramon ka aayojan yadi kiya jae to yahi in mahapurooshon ke prati sachchi shraddhanjali hogi.

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kya obama amerikee rajaniti ko rasatal men pahoonchakar hi dam lenge?

Posted by bhartiyapaksha on sitambar 23, 2010

barak obama ke pichhale kuchh nirnayon aur bayanon ko dekhane ke bad ek aam rajanitik vishleshak ke man men ek hi saval ubhar raha hai. kya barak obama ka bharatiyakaran ho gaya hai? ek mahatvapoorn saval yah bhi hai ki jaise pandit neharoo ke uday ke bad bharatiy rajaniti ke bure daur kee shurooaat huee thi, kya usi tarah obama ke uday ke bad amerikan rajaniti ke bhi bure daur kee shurooaat ho chukee hai? ullekhaniy hai ki mahatma gandhi ke nam par rajaniti karane vale pandit neharoo ne hi bharatiy rajaniti men sekularavad ke nam par tushtikaran aur samajavad ke nam par jativadi rajaniti ke bij dle the. usake bad se lagatar hi bharatiy rajaniti ka star girata gaya hai aur vah itana niche gir gaya hai ki desh ke lie ghatak nirnay bhi badi hi saralata se le lie jate hain aur us par sharm aana to door, kisi ko bhi us par chinta nahin hoti. chahe vah muslim alpasankhyakon ke utthan ke nam par desh men vibhajanakari aarthik yojanaen hon ya fir kashmir aur aatankavad par dohari niti ho, bharatiy rajaniti men aaee is giravat ka hi parinam hai ki kisi bhi pradesh men aaj shanti nahin hai. kuchh yahi sthiti obama ke rashtrapati banane ke bad se amerika kee hone lagi hai. halanki amerika ke nagarik bharatiy nagarikon kee tulana men kahin adhik jagarook aur lokatantraik roop se adhik shaktisanpann hain, isalie vahan is patan ka parinam aane men samay lag sakata hai.

obama kee nitiyan aur bayan hamen bharatiy netaon kee nitiyon aur bayanon kee yad dilate hain. pichhale dinon jab 9/11 ke ghatanasthal par ek smarak bhavan banane kee yojana bani to obama ne usake graund jiro yani ki bhootal par islamik kalcharal sentar banane ka prastav rakh diya. khabar to shurooaat men yah aaee ki obama vahan ek masjid ka nirman chahate hain, parantu bad men jab unake is prastav ka virodh shuroo ho gaya to islamik kalcharal sentar ka prastav rakh diya gaya. yah ek n samajh men aane vala prastav tha aur svabhavik hi tha ki isaka tivr virodh vahan shuroo ho gaya. virodh itana tivr tha ki vahan obama ko musalaman tak karar diya jane laga. piyu risarch sentar dvara kie gae ek sarvekshan ke anusar 19 pratishat amerikan manate hain ki barak obama musalaman hain. yah sankhya march 2009 kee tulana men poore 18 pratishat adhik hai. vahin obama ke sanpraday ke bare men anabhigyata jahir karane valon kee sankhya 43 pratishat thi. saval yah hai ki obama ne aisa prastav aakhir diya hi kyon? kya obama ko 9/11 ke bad mulasamanon ke prati amerika ke vyavahar par pachhatava prakat karana tha? kya unhen yah lagata tha ki irak men sena bhejakar amerika ne jo galati kee hai, vah isase sudhar jaegi? ya fir unhen bhi bharatiy netaon kee tarah amerika men badh rahe muslim maton ko lubhane kee chinta thi? karan chahe jo bhi ho, yah prastav obama kee rajanitik adooradarshita ko hi prakat karata hai. obama kee is rajanitik aparipakvata par pakkee muhar unake pichhale dinon die gae ek bayan ne laga di.

pichhale dinon ek gumanam se padari ne 9/11 kee barasi par kuran kee pratiyon ko jalane kee ghoshana kee. bas fir kya tha, turant usaka virodh praranbh ho gaya. virodh ke svar antararashtriy the. virodh hona bhi chahie tha. 9/11 kee ghatana aur kuran kee pratiyon ko jalana, donon ek hi prakar kee manasikata ke parichayak hain. parantu obama ne is par jo pratikriya vyakt kee vah keval amerikiyon hi nahin, balki poore vishv ko hairan kar dene vali thi. obama ne kaha ki ve us padari se nivedan karane hain, ki vah aisa n karen, kyonki usake aisa karane se irak aur afaganistan jaise muslim deshon men rah rahe amerikee sainikon v nagarikon ko jan ka khatara paida ho jaega. yah bhasha bharat ke netaon ke mukh se sunane ke ham aadi ho chuke hain, parantu vishv ke sarvadhik shaktisanpann desh ke pramukh ke mukh se aisa bayan nishchit hi hairan kar dene vala tha. yadi obama naitik aur vaicharik aadhar par kuran kee pratiyon ko jalane se rokane kee apil karate to bat samajh men aati, parantu yah to bhay kee bhasha thi. kya obama ne islami kattarapanth ke aatankavad se har man li hai? kya yah man liya jae ki aatankavad ke khilaf amerika ne jis yudhd kee ghoshana kee thi, obama ne usamen apani har svikar kar li hai? kya obama ne yah svikar kar liya hai ki islami kattarapanthiyon ko hinsa failane se rokana ya fir usaka virodh karana ab sanbhav nahin hai?

yah thik hai ki hinsa ka javab hamesha hinsa se nahin diya ja sakata. yah bhi sahi hai ki yadi hamen kisi pustak par kisi prakar kee koee aapatti hai to use jalana koee samadhan nahin hai. parantu yah kadapi sahi nahin ho sakata ki kisi ke kattarapanthi karravaee ka javab kattarapanth se hi diya jae. yadi kuran kee pratiyon ko jalana galat kary hai to usake virodh men logon kee hatyaen karana to usase bhi adhik galat hai. fir usaka bhay dikhana kya ek paripakv aur samajhadar rajaneta ka parichayak ho sakata hai? dekha jae to amerika se ham kisi bhi prakar kee rajanitik paripakvata kee aasha nahin kar sakate. bush(bade) se lekar obama tak usake abhi tak ke pichhale vyavaharon ne usake rajanitik mantavyon par to prashchihn lagaya hi hai, sath hi usakee rajanitik adooradarshita par bhi pakkee muhar lagaee hai. chahe mamala irak ka ho ya kashmir ka, 9/11 kee ghatana ho ya fir taliban ka mamala, amerika ne sadaiv svarthaparak aur adooradarshi rajaniti ka hi parichay diya hai. parantu obama se poorv ke rajanitik nirnayon aur bayanon men fir bhi ek prakar kee rajanitik dridhata dikhati thi. obama men us dridhata ka abhav dikhata hai. unakee rajaniti svarthaparak, adooradarshi hone ke sath-sath kamajor bhi hai. kya ise ham amerika ke vishv par rajanitik prabhutv ke ant ka praranbh ke roop men dekh sakate hain?

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islam aur kattarata v hisank vyavahar III

Posted by bhartiyapaksha on aprail 27, 2010

bharat men islam par charcha shuroo hote hi hinduon ka hi ek tathakathit udaravadi varg samane aa jata hai. yah varg musalamanon ko pidit manata hai aur use yah bhi lagata hai ki islam par koee bhi charcha karane se sarvadharmasamabhav par chot pahunchati hai. aise logon ko lagata hai ki islam par koee aarop lagane kee bajay hamen keval aur keval manavata kee charcha karani chahie, manavata ke hi vikas par vichar-vimarsh karana chahie. yahi bhav divy prakash ji ne bhi apani tippaniyon men vyakt kie hain. sekularavadiyon aur rajanitik logon kee tulana me yah varg thod eemanadar hai aur isalie inakee baton par vichar kiya ja sakata hai. at: islam par charcha praranbh karane se pahale ham thoda sa sarvadharmasamabhav kee padatal karenge.

bharat ka ek bahut hi purana sidhdant ek vedamantra men is prakar kaha gaya hai- ‘ekan sad vipra: bahudha vadanti॥’ arthat saty ek hi hai, vidvan log use bahut prakar se batate hain. mana jata hai ki isase hi sarvadharmasamabhav kee parikalpana ka janm huaa hai. vedamantra men vipr shabd ka prayog huaa hai, jisaka shabdik arth aur bhav donon hi nisvarth aur akinchan vidvan kee or sanket karate hain. dhyan dene kee bat yah hai ki sarvadharmasamabhav kee yah vaidik parikalpana aaj samany roop se keval aur keval bharat aur usamen bhi keval hinduon men hi paee jati hai. vishv ke any bhagon men is parikalpana ko kuchh vishesh aadar prapt nahin hai. pichhale kuchh (50-100) varshon men vishv kee rajanitik v shakti samikaranon men hue ulatafer ke karan yoorop v amerika jaise deshon ne rajanitik sidhdant ke roop men sekularavad ko to apanaya hai, parantu sarvadharmasamabhav jaisa udatt bhav abhi bhi vahan ke samajon men apana sthan nahin bana paya hai. saval uthata hai ki aisa kyon hai? maleshiya jaise ek paravartit islamik desh men gairamusalamanon ke sath paryapt bhedabhav barata jata hai, to kyon? afrika ke deshon men 1950-60 ke dashak men ekadam se panthanusar janasankhya men parivartan aata hai aur afrika ke mool panthanuyayiyon kee sankhya men keval is ek dashak men hi 50 pratishat se adhik kee kami aa gaee tatha eesait v islam ke anuyayiyon kee sankhya men jabaradast uchhal aaya. aisa kyon? aisa kyon hota hai ki aadhunik shikshaaa aur vigyaaan ke itane prachar-prasar ke bad bhi eesaee v musalaman janasankhya ka ek bahut bada varg (eesaiyon men 40 se 77 pratishat tak aur musalamanon men 40 se 90 pratishat tak) baibil aur shariaa ka kanoon lagoo kie jane ka pakshadhar hai? jabatak ham vishv men chal rahe in ghatanakramon ka adhyayan nahin kar lete aur jabatak ki ham in virodhabhason ka uttar nahin dhoondh lete, tabatak sarvadharmasamabhav ka havala dena aatmaghati moorkhata ke atirikt aur kuchh nahin kaha ja sakata.

ganbhirata se adhyayan kiya jae to sarvadharmasamabhav aur samanata jaise udatt bhavon ke virodhabhas aur unakee vastavik arthon se ham parichit ho paenge. samanata ka kabhi yah arth nahin hota ki achchhe aur bure donon ke sath saman vyavahar kiya jae. samanata ka yah arth bhi nahin hota ki desh kal v paristhiti dekhe bina vyavahar kiya jae. samanata ke uddhoshak bhi apane niji jivan men anek prakar ke asaman vyavahar karate hain. isi prakar ham sarvadharmasamabhav ko bhi samajh sakate hain. sarvadharmasamabhav ka yah arth kadapi nahin liya ja sakata ki jo panth manavata kee bat karate hon aur jo any panthon ke prati nafarat ka bhav rakhate hon, donon ko saman man liya jae. vastav men samanata ya fir sarvadharmasamabhav jaise udatt vichar vyavahar se kahin adhik bhav ke dyotak hain. jis prakar man aur patni ke prati saman roop se samman ka bhav rakhane ke bad bhi saman vyavahar nahin kiya ja sakata, jis prakar apane shikshak aur naukar ke prati saman roop se samman ka bhav rakhate hue bhi saman vyavahar nahin kiya ja sakata, usi prakar any vyaktiyon, samudayon aur dharmon ya fir panthon ke bare men bhi samajhana chahie.

islam aur eesaiyat jaise semetik sanpraday sarvadharmasamabhav par aastha nahin rakhate. in sanpradayon kee spasht manyata hai ki eeshvar ke bare men keval aur keval unakee dharana hi sahi hai. islam ne duniya ko do bhagon men bant rakha hai. eeman vale aur kafir. unake lie duniya men do prakar ke log hain, pahale ve jo kuraaan aur mohammad sahab par eeman rakhate hain yani ki musalaman hain aur doosare ve jo in par eeman nahin rakhate hain yani ki kafir hain. kuraaan men eeman n rakhane vale logon ke lie dojakh ka vidhan kiya gaya hai aur yah kaha gaya hai ki din valon ko chahie ki ve unase nirantar sangharsharat rahen. is sangharsh par islam men koee vivad nahin hai, vivad hai to usake tarike par. kuraaan men aisi aayaten bhari sankhya men hain jo hinsak sangharsh ka aadesh deti hain. sekularavadi aur udaravadi hindoo tatha kuchh aadhunik shikshaaa men shikshait musalaman islam ke paksha men tark gadhane ke lie sangharsh ko ahinsak sidhd karane kee koshish karate hain. parantu donon itana to svikar karate hi hain ki islam logon ko vyaktigat aastha ke aadhar par vibhajit karata hai. aastha ke aadhar par logo men bhedabhav karana hi apane aap men vaimanasy v nafarat paida karane ke lie paryapt bada karan hai aur isalie islam kabhi bhi samaj men shanti ka sandesh nahin de sakata. yahi karan hai ki islam kabhi bhi manavata kee bat nahin kar sakata aur n hi vah karata hai. sanatan vaidik dharm bhi logon ko do bhagon men bantata hai lekin ya vibhajan aacharan ke aadhar par hai, vyaktigat aastha ke aadhar par nahin. yah vibhajan achchhe aur bure ka hai n ki vaidik aur avaidik ka. isalie charvak jaise nastik ko bhi vaidikon ne rishi kaha. islam jaise semetik sanpraday aur sanatan vaidik dharm men yah ek moolabhoot antar hai. isalie islam par bahas karate samay sarvadharmasamabhav aur manavata ke vikas kee baten karana lubhavana to hai, parantu sahi nahin. isalam kee manyata aur mool sidhdanton men ye donon hi baten nahin hain. is bat ko samajhane ke lie maulana jakir naik ka yah sakshaaatkar dekhana chahie. aage die gae link ko kopi karake apane braujar men pest karen aur raipidasheyar se vidiyo dunalod karake dekhen. dunaloding ni:shulk hai.  http://rapidshare.com/files/334042409/video_JNAIK.mp4

hairat kee bat yah bhi hai ki islam par likhe mere lekhon par jo bhi galiyan mujhe prapt hueen, ve sabhi keval aur keval mere hindoo bandhuon dvara prapt hueen. adhikansh musalaman bhaiyon ne mere prayas ko saraha. kuchhek ne virodh to kiya, parantu galiyan nahin din. kisi musalaman ne mujhe hindoo kattaravad ya fir gujarat dangon kee yad nahin dilaee. yah sara kam hinduon ne hi kiya. islam par meri pahali post par hi mere ek mitra kee tippani thi ki ab mere khilaf fatava jari hoga. halanki yah ek majak tha, parantu yah majak bhi bhay men se paida majak tha. isase yah spasht hota hai ki sarvadharmasamabhav aur hindoo kattaravad aadi sari baten keval aur keval hinduon ke hi ek varg dvara rachit baten hain. musalamanon aur eesaiyon ko isase koee lena-dena nahin hai ya fir tabhi tak lena-dena hai, jab tak ve alpamat men hain. kya ye udaravadi aur sekular hindoo is par vichar karane ke lie taiyar hain? kya ye udaravadi aur sekular hindoo yah sochane ke lie taiyar hain ki aakhir narendr modi aur sadhvi pragyaaa ke khilaf muhim chalane vale sare log hindoo ya fir paravartit hindoo (tista sitalavad) hi kyon hain? islam par bahas chhedate hi use shantipriy aur manavata ka rakshak ghashit karane ke lie hindoo ya fir paravartit hindoo hi aage kyon aate hain? kuraaan kee hinsaparak aayaton ka havala die jane par unake galat arth kie jane kee bat hindoo hi kyon karate hain? aakhir in udaravadi aur sekular hinduon ne kuraaan ka theka kyon liya huaa hai? ye udaravadi aur sekular hindoo vedon aur manusmati jaise hindoo granthon par aarop lagae jane par usake samarthan men kyon nahin khade hote hain? aakhir vijay tendulakar jaise sekular sahityakar bhi kyon narendr modi ko to bina mukadama chalae dekhate hi goli mar dena chahate hain, parantu mohamd afajal ko kort se fansi kee saja milane par bhi use bachane ke lie khade ho jate hain? unhen kuraaan aur islam kee hi itani chinta kyon hai? islam par charcha karate hi jag jane vali unakee asmita hindutv par aaghat hone par kyon nahin jagati hai?

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sagotra vivah aur bharatiy parampara

Posted by bhartiyapaksha on aprail 26, 2010

sagotra vivah bharatiy vaidik parampara me nishiddh mana jata hai. vaise gotra shabd ka prayog vaidik granthon me kahin dikhayi nahi deta. sapind (sage bahan bhai) ke vivah nishedh ka upadesh , rigved 10ven mandal ke 10ven sookt me yam yami judava bahan bhai ke samvad ke roop men ek aakhyan dvara milata hai.
yami apane sage bhaee yam se vivah dvara santan utpann karane kee prabal ichchha prakat karati hai .parantu yam use yah achchhe tarah se samajhata hai, ki aisa vivah prakriti ke niyamon ke viruddh hota hai, aur jo is prakar santan utpann karate hain ve ghor pap karate hain.
“salakshama yad vishu roopa bhavati” ri10/10/2 (“salakshama sahodar bahan se pidprad santan utpann hone kee sambhavana hoti hai”)‌
“ papamahury: sasvaran nigachchhat” ri10/10/12 ( “jo apane sage bahan bhaee se santanotpatti karate hain, bhadr jan unhen papi kahate hain)
is vishay par spasht janakari panini kalin bharat se bhi milati hai.
ashtadhyayi ke anusar “ apatyan pautra prabhriti yad gotram “, ek purakha ke pote,padapote aadi jitani santan hogi vah ek gotra kee kahi jayegi.
yahan par sapind ka uddharan karana aavashyak ho jata hai.
“ sapindata tu purushe saptame vinivartate !
samanodakabhavastu janmanamnoravedan !! “
manu: 5/60
“sagapan to satavin pidhi men samapt ho jata hai. aur ghanishtapan janm aur nam ke gyaaat na rahane par chhoot jata hai.”
aadhunik jenetik anuvanshik vigyaaan ke anusar inbreeding multiplier ant:prajanan se utpann vikaron kee sambhavana ka gunank ikaee se yani ek se kam satavin pidhi me ja kar hi hota hai.
ganit ke samikaran ke anusar,
ant:prajanan vikar gunanka= (0.5)N x100, ( N pidhi ka soochak hai,)
pahali pidhi me N=1,se yah gunank 50 hoga, chhati pidhi me N=6 se yah gunank 1.58 ho kar bhi ikaee se bad rahata hai. satavi pidhi me ja kar N=7 hone par hi yah ant:pajanan gunank 0.78 ho kar ikaee yani ek se kam ho jata hai.
matalab saf hai ki satavi pidhi ke bad hi anuvanshik rogon kee sambhavana samapt hoti hai. yah ek atyant vismayakari aadhunik vigyaaan ke anuroop saty hai jise hamare rishiyo ne sapind vivah nishedh kar ke bataya tha.
sagotra vivah se sharirik rog , alpayu , kam buddhi, rog nirodhak kshamata kee kami, apangata, vikalangata samany vikar hote hain. bharatiy parampara me sagotra vivah n hone ka yah bhi ek parinam hai ki sampoorn vishv me bharatiy sab se adhik buddhiman mane jate hain.
sapind vivah nishedh bharatiy vaidik parampara kee vishv bhar me ek atyant aadhunik vigyaaan se anumodit vyavastha hai. purani sabhyata chin, koriya, ityadi me bhi gotra /sapind vivah amany hai. parantu muslim aur doosare pashchimi sabhyataon me yah vishay aadhunik vigyaaan ke dvara hi laya jane ke prayas chal rahe hain. ek janakari bharat varsh ke kuchh muslim samudayon ke bare me bhi pata chali hai. ye muslim samuday islam ko apanane se pahale ke apane hindoo gotraon ko ab bhi yad rakhate hain aur vivah sambandh banane samay par sagotra vivah nahi karate.
aadhunik anusandhan aur sarvekshanon ke anusar finalend me kaee shatabdiyon se chale aa rahe shadiyon ke rivaj me ant:prajanan ke karan dher sari aisi bimariyan samane aanyi hain jin ke bare vaigyaaanik abhi tak kuchh bhi nahi jan pae hain.
medikal anusandhano dvara , koronari hriday rog, strok, kainsar , gathiya, dvidhruvi avasad (dipreshan), dama, peptik alsar, aur haddiyon kee kamajori. manasik durbalata yani kam buddhi ka hona bhi aise vikar hain jo ant:prajanan se jude pae gae hain
bibisi kee pakistaniyon par briten kee ek riport ke anusar, un ke bachchon me 13 guna aanuvanshik vikaron ke hone kee sanbhavana adhik mili, barmingham men pahali chachere bhaee se vivah ke das bachchon men ek ya to bachapan men mar jata hai ya ek ganbhir vikalangata vikasit karata hai. bibisi ne yah bhi kaha ki, pakistan men briten, ke pakistani samuday men prasavakalin mrityu dar kafi adhik hai. is ka matalab yah hai ki briten men any sabhi jatiy samoohon. ke mukabale me janmajat sabhi british pakistani shishu maute 41 pratishat adhik paee gayi. isi prakar Epidermolysis bullosa atyadhik sharirik kasht ka jivan, simit manaviy aur sanpark shayad tvacha kainsar se ek jaldi maut bhiaanuvanshik sthitiyon kee sanbhavana batati hai.
mana jata hai, ki mool purush brahma ke char putra hue, bhrigu, angira, marichi aur atrai. bhrigu ke kul me jamadagni, angira ke gautam aur bharadvaj,marichi ke kashyap,vasisht, evan atrai ke vishvamitra hue.
is prakar jamadagni, gautam, bharadvaj, kashyap, vasisht, agasty aur vishvamitra ye sat rishi aage chal kar gotrakarta ya vansh chalane vale hue. atrai ke vishvamitra ke sath ek aur bhi gotra chala batate hain.is prakar ke vivaran se prapt hoti hai aadi rishiyon ke aashram ke nam.
apane nam ke sath guru shishy parampara, pita putra parampara, apane nagar, kshaetra, vyavasay samuday ke nam jod kar batane kee pratha chal padi thin. parantu vaivahik sambandh ke lie sapind kee savadhani sadaiv vanchhit rahi hai. aadhunik kal me janasankhya vriddhi se uttarottar samaj aaj itana bad ho gaya hai ki sagotra hone par bhi sapind honne kee sambhavana nahi hoti . is lie vivah sambandh ke lie aadhunik kal me keval gotra chhod dena aavashyak nahi rah gaya hai. parantu sagotra hone par sapind kee vaigyaaanik parikshaaa aavashyak ho jati hai. yah itani sugam nahi hoti. sat pidhi pahale ke poorvajon kee janakari bhi sadharanat: upalabdh nahi rahti. isi lie sagotra vivah n karana hi thik mana jata hai.
isi lie 1955 ke hindu vivah sambandhit kanoon me sagotra vivah ko bharatiy nyay vyavastha me anuchit nahi mana gaya. parantu ant:prajanan kee rok ke lie kuchh marg nirdeshan bhi kiya gaya hai.
vaidik sabhyata me har jan ko uchit hai ke apani buddhi ka vikas avashy kare. isi lie gayatraee mantra sab adhik mahatvapoorn mana aur paya jata hai.
nishkarsh yah nikalata hai ki sapind vivah nahi karana chahiye. gotra ya doosare prachalit namon, upadhiyon ko bina vivek ke sapind nirodhak nahi samajhana chahiye.
– subaodh kumar

Posted in sabhyatamoolak vimarsh | 8 Comments »

kya yah sanpradayikata nahin hai?

Posted by bhartiyapaksha on aprail 22, 2010

yah chitra din shukravar ke ek baje ka desh kee rajadhani dilli kee ek atyant vyast sadak ka hai. is samay is sadak par bhari traifik dikhana chahie tha, parantu yahan sannata pasara huaa dikhata hai. is sannate ka karan koee karfyu ya dhara 144 nahin hai.
vastav men is sadak par shukravar hone ke karan musalaman namaj padh rahe hain aur is karan is ativyast sadak par poore ek ghante tak karfyu jaisa mahaul hai. logon ko pareshani hoti hai to huaa kare, aakhir yah ek sekular desh hai bhaee. aisa nahin hai ki yah keval is ekamatra sadak par ya varsh men koee ekadh bar hi hota ho. aisi sadake desh bhar men hajaron hain aur aisa un sadakon par harek shukravar ko hota hai. sanbhavat: kisi islamik desh men bhi aisa nahin hota hoga, parantu bharat to sekular desh hai. parantu aap sabase aagrah hai ki aisa dekhane ke bad chup nahin baithen, thane men jaen aur shikayat darj karen. vahan koee sunavaee nahin ho to nyayalay men jaen. dilli uchch nyayalay ne aise hi ek mamale men yah nirnay diya hai ki namaj padhane ke lie sadakon ya galiyon ka atikraman gair kanooni hai aur pulis ko ise rokana chahie.
dilli uchch nyayalay ne gat 20 aprail ko yah aitihasik faisala dete hue kaha hai ki musalaman namaj padhen lekin apani masjid ke parisar ke andar n ki bahar poori sadak par. nyayalay ne kaha hai ki namaj padhane ke lie sarvajanik sadak ya galiyon ko gherana gairakanooni hai aur pulis ko chahie ki vah aisi gatividhiyon ko roke. dhyan dene kee bat yah hai ki nyayalay ne yah nirnay janavari, 2009 men hi diya tha, parantu pulis musalamanon ko sadakon par namaj padhane se nahin rok paee, tab sthaniy nivasi dobara nyayalay men gae the. halanki pulis ne isapar apani asamarthata vyakt kee hai ki usake pas itane log nahin. parantu isake bavajood nyayalay ke is aadesh kee bina par sadakon aur galiyon par hone vale is prakar ke atikramanon ko rokane kee koshish kee ja sakati hai.
dhyan dene kee bat yah hai ki samuday star par hone vali isaprakar kee gatividhiyon ka nirakaran samuday star par aapatti prakat karake ho kiya ja sakata hai. yah saval keval musalamanon ka hi nahin hai, yah saval desh kee kanoon v samajik vyavasthaon ka hai. saval yah hai ki yadi desh ke any samuday bhi aisa hi karane lagen to kya hamara shasan-prashasan tantra use itane hi sahaj bhav se svikar kar lega? kya isase samajik aur kanoon vyavastha ka sucharoo palan sanbhav hai? yadi nahin to kisi samuday vishesh ko yah chhoot kyon? kya aisi gatividhiyon ko sahan karana v badhava dena sanpradayikata ko badhana hi nahin kahalaega?

Posted in sanpradayikata | Tagged: , | 17 Comments »

kuchh tippaniyan jo eemel par aaeen

Posted by bhartiyapaksha on aprail 16, 2010

1. Dear Ravi,
Sorry for multicasting my message.
I’m impressed by the detailing of your article, I wish you could have excavated bit deeper.
I humbly request you to remove my email id from the list.
I felt bad and surprised after reading your article.
ye padhiyega jara khule dimag se shayad hosh thikane aayen aapake….
doosara banavas(kaifi aazami)
ram banavas se jab laut ke ghar men aaye
yad jangal bahut aaya jo nagar men aaye
rakse divanagi aangan men jo dekha hoga
chhah disanbar ko shraee ram ne socha hoga
itane divane kahan se mere ghar men aaye?
jagamagate the jahan ram ke qdamon ke nishan
pyar kee kahakashan leti thi angadaee jahan
mod nafarat ke usi rahaguzar men aaye
dharam kya unaka hai, kya jat hai, yah janata kaun?
ghar n jalata to unhen rat men pahachanata kaun
ghar jalane ko mera, log jo ghar men aaye
shakahari hai mere dost, tumhara khanjar
tumane babar kee taraf fenke the sare patthar
hai mere sar kee khata zakhm jo sar men aaye
panv sarayoo men abhi ram ne dhoye bhi n the
ke nazar aaye vahan khoon ke gahare dhabbe
panv dhoye bina sarayoo ke kinare se uthe
ram yah kahate hue apane dvare se uthe
rajadhani kee fiza aayi nahin ras mujhe
chhah disanbar ko mila doosara banavas mujhe.

sadar ,

Divya Prakash Dubey

2. divy prakash dube ji
hamare hosh to thikane hi hai , par aap zara aakho se hara chashm utariye . dimag ko khula rakhiye tab sochiyega ?
disanbar men dhacha toota tha . par pure desh men logo ke ghar jala die gae . kashamir men itane salo men itane mandar toote par kabhi koee hindoo kisi ka ghar jalane pahucha kya ?.
kashi se ;lekar mathura tak men mandiron ko masjidon men badal diya gaya itihas gavah hai . kisi hindoo ne kabhi kisi masjid ko tod kar mandar banaya ho bataiyega . ham to har patthar ko poojate hai ped ko poojate hai ham kaha kisi ke ghar ko girane kee sochege par aapane jo mera ghar luta gar vapas magate hai to koee gunah nahin shanti har bar meri hi keemat par kyon ?
aap dango ka dar dikhate hai marakat ka dar dikhate hai . isalie aap sekular hai . aap jaise logo ke karan hi kashamir se bhagae hai hai kal dilli se bhi bhagae jayege tab ye kavita gunagunaiyega . in sahab ko ye kavita godhara par nahin soojhi . aapako soojhi ? kahe bhaee ye hindoo kya insan nahin hai ye mar jae to aap jaise log bil men ghus jate hai munbaee kand men momabatti jalate hai fir kasab aur usake tuchche pairavikaro ke sath khade hokar usake manavadhikaron ke lie ladate hai kahate hai pulis ne galat pakad kar fasa diya ye to munbaee ghumane aaye the . vidiyo bhi filam men kam dilavane ke bahane shoot kiya gaya . aapane sapo ke bare men pad hai ? sabase khataranak sap aastin ke hote hai aur vo kaun hai aap ab bakhoobi jan gae hoge ?
ARUN ARORA

3. I feel that Mr. Divya Prakash Dubey lost his mental balance.
viniyog

4. namas‍kar,

maine bha‍ratiy paksha ko padha usame kuchh bhi aisa nahi tha jisame kuchh kaha ja saken, yaha‍ unakee abhiv‍yakti thi un‍hone dikhaya. aapake eemel par yah mel pahunchi yah du:khad hai, kin‍tu jis prakar aap kaifi ka udaharan de rahe hai un‍hi kaifi putraee shabana ji kahati hain ki islamik aatankavad islam ko badanam karane kee sazish hai aur yah midiya dvara rachi ja rahi hai. yah man bhi len ki bharat jaise desh men yah sanbhav hai, to pakistan, afaganistan, irak aur arab jaise deshon men yah kinakee sazish hai? kya vahan bhi hindutvavadi indiyan midiya ka prabhutv hai? vaise bhi shabana aur javed akhatar kee bauddhikata tabhi jagrit hoti hai jab muslimon ko koee takalif hoti hai.

gujarat dango ka asar sabako dikha k‍yoki musalaman mare gaye kin‍tu maoo, aajamagadh aur hal me hi bareli 15 dino tak karfyoo me pada raha kisi ke kan me joo tak nahi rengi. agar isi ka parinam uttar pradesh danga hota to sabhi hamadardi ek ho jate. mai aroon aroda ji kee bat se sahamat hoon ki desh ke sabase bade gaddar aas‍tin ke sanp hote hai.

jay hin‍d
Pramendra Pratap Singh

5. shraeeman ji sabhi logo ko mera namaskar.

main kaifi aazami saheb ko bachapan se janata hoon aur kaee bar mil bhi chooka hoon.
shabana aazami aur javed saheb jo bhi kahen , magar mujhe pata hai kee kaifi saheb
ka ghar ujadane vale unhi ke ganv ke musalaman log hi the , agar kisi ne
madat kee to vo log hindoo hi the.

kaifi saheb kee khud apane ganv main koee bhi musalaman ijjat nahin karata tha.
vajah thi shabana ji ka filmo main kam karana.

lekin dhire -dhire logo ne apane aap main badalav laye aur kaifi saheb ko samaj
main ijjat di.
Tarkeshwar Giri

Posted in Uncategorized | 1 Comment »

islam aur kattarata v hisank vyavahar II

Posted by bhartiyapaksha on aprail 14, 2010

meri ek pichhali post ‘islam aur kattarata v hinsak vyavahar’ par bahut tippaniyan huee aur achchhi bahas huee. kaee logon ne fon bhi kiya. mainne yah mahasoos kiya ki adhikansh logon ne vishay kee ganbhirata par dhyan dene kee bajay ise rajanitik chashme se dekha. pichhale aalekh men ek vidiyo ka link tha. use kapi karake braujar men pest karane se vidiyo dunalod kiya ja sakata tha. keval panch logon ne use dunalod karake dekhane kee jahamat uthaee. shesh bina use dekhe tippaniyan karate rahe. kaiyon ne to anek baudhdik galiyan bhi din. parantu mera is aalekh ka hetu islam ko samajhane aur samajhane ka hi hai. isase adhik kuchh nahin. isi kadi men yah doosara aalekh prastut hai.

yah is desh kee vidanbana hai ki apane desh men islam par koee shastraeey charcha nahin kee ja sakati. us par keval aur keval rajanitik bahas hi sanbhav hai. parantu main yahan islam par ek shastraeey bahas chhedane kee koshish kar raha hoon. bat islam ke sidhdanton ke bare men kee gaee thi, parantu logon ne desh men rah rahe musalamanon ke bare men charcha shuroo kar di. saval musalamanon ka nahin hai. saval islam ke mool sidhdanton ka hai. islam ke sidhdanton aur aam musalamanon ke vyavahar ko alag-alag karake dekhana hoga. samanyat: aam musalaman ek shant jivan se adhik kee ichchha nahin karate aur unamen bhi any samany manushyon ke saman hi gun v dosh hote hain. parantu unaka mat yani ki islam unake dainandin jivan ko ek naitik aadhar v panthik karmakand pradan karata hai, jo is tarah kee manasik v baudhdik simaen v badhaen khadi karata hai, jisase mukt hona sahaj nahin hota. saval yah hai ki kya islam ke mool charitra men asahishnuta aur hinsa hai? kya usake karan samaj men kisi prakar kee samasya paida ho sakati hai? yadi hai to fir usaka upay kya hai? in prashnon par vichar karane ke lie hi hamen islam ko ek vyakti ke nate musalamanon se alag karake, us par ek sidhdant ke roop men charcha karani hogi.

samanyat: yah kaha jata hai ki islam ke mool charitra men koee kattarata, asahishnuta aur hinsa nahin hai. yah sab vikritiyan hain aur digbhramit logon dvara kee gaeen galat vyakhyaen hain. parantu sochane kee bat yah hai ki yadi mool vichar men hinsa nahin ho to kya keval usakee galat vyakhya ke karan itane bade paimane narasanhar sanbhav hai? udaharan ke lie ham sanatan vaidik dharm ko dekhen. sanatan vaidik dharm men bhi vikritiyan aaeen aur usakee kafi vikrit mimansaen bhi kee gaeen, parantu usake karan kabhi bhi bade to kya chhote star par bhi narasanhar nahin huaa. un vikritiyon v galat vyakhyaon ke karan samaj men bhedabhav aur chhuaachhoot to faila aur usake karan atyachar bhi bahut hue, parantu desh ke aajad hone tak usake karan samoohik hatyakand kabhi nahin huaa. desh ke aajad hone ke bad jab desh men samajik v jatiy aadhar par samoohik hatyakand karanevale videshi samoohon yatha samyavadiyon v naksalavadiyon ke sakriy hone ke bad kuchhek sthanon par samoohik hatyakand hue hain. parantu videshi hastakshaep se pahale desh men kabhi bhi jatiy ya panthik aadhar par koee samoohik narasanhar nahin huaa.

isaka karan bhi bada spasht hai. sanatan vaidik dharm ke mool charitra men hinsa nahin hai. isalie tamam vikritiyon ke bavajood bhi usane kabhi bhi hinsa nahin failaya ya fir hinsa ka samarthan nahin kiya. mahabharat aur ramayan jaise granthon men bhi jo hinsa ka varnan hai, vah hinsa matra n ho kar achchhaee banam buraee ka sangharsh hai. vastav men matabhinnata ke karan kisi bhi prakar kee hinsa ko sanatan vaidik dharm ne kisi bhi svaroop men manyata nahin di. yahi karan hai ki ghor aastik raja dasharath ke darabar men ghor nastik rishi bhi huaa karate the. isalie ham yah kah sakate hain ki jab tak kisi bhi sanpraday ke mool charitra men hinsa nahin ho, tab tak keval usakee galat vyakhya ke aadhar par itani hinsa nahin failaee ja sakati. isase yah to spasht hota hai ki islam ke mool sidhdanton aur charitra men kisi n kisi roop men hinsa ko manyata di gaee hai.
kuraaan ke samany adhyayan se hi yah bat pata chal jati hai ki kuraaan men sthan-sthan par islamavirodhiyon v islamadrohiyon ko mar dlane ka aadesh diya gaya hai. kafiron se nirantar yudhd jari rakhane aur unhen dekhate hi mar dlane ka aadesh kuraaan men aam hai. isake lie prerana ke roop men jannat ka pralobhan diya gaya hai. jannat men unhen hooren milane kee aasha dikhaee jati hai. isake bare men prasidhd vidvan anavar shekh ne apani pustakon men kafi kuchh likha hai. yahan usake kuchh udhdaran prastut hain. in udhdaranon men anavar shekh ne islam ke sidhdanton men vyapt hinsa aur usakee prerana dene ke lie die jane vale pralobhanon ka varnan kiya hai. yahan main yah spasht kar dena chahata hoon ki mainne svayan bhi vyaktigat roop se kuran ka adhyayan kiya hai aur in aayaton ko isi roop men vahan paya hai.

islam hi ek aisa dharm hai jisane manav samaj ko do sthayi parasparik yuthth karane vale samoohon men bant rakha hai. inamen se jo allah aur paigambar muhammad men vishvas karate hain, ve allah kee parti vale kahalate hain aur jo aisa nahin manate hain, ve shaitan kee parti vale hain (58:19,22). inamen se pahale varg valon ka sabase pavitratam karttavy yah hai ki ve doosare varg valon ko paradhin karake samapt kar den. yah uddeshy itana aavashyak hai ki usake lie islam apane anuyayiyon ko n keval gair-eeman valon kee hatya, loot aur unakee straiyon ko paradhin karane ko utsahit karata hai, balki is prakar kee hatya, loot aur shil bhrashtikaran ko sabase bada puny kary tak ghoshit karata hai. islam ise ‘jihad’ kahata hai joki kisi mujahid (islam ka pavitra sainik) ko uddhar aur ‘jannat’ men sthan dene kee garanti deta hai.
apane anuyayiyon ko nirdayi lutera banane ke lie, vah unhen bar-bar apane sanbhavit piditon yani gair-musalamanon ke prati ghrina paida karane ke lie prerit karata hai.
1. ”nishchay hi (bhoomi) par chalane vale sabase bure jiv allah kee drishti men ve log hain jinhonne ‘kufr’ kiya fir ve ‘eeman’ nahin late”. (islam nahin svikarate) (8:55).
2. ”to in kafiron par allah kee fitakar hai”. kafiron (gair-musalamanon) ke lie apamanit karane vali yatana hai.” (2:89-90)
3. ”jo kafir hain, jalim vahi hain”. (2:254)
4. ”he eemanavalo! un kafiron se lado jo tumhare aas-pas hain aur chahie ki ve tum men sakhti paen.” (9:123)
5. ”kitab vale” (yahoodi-eesaee) jo n allah par eeman late hain aur n antim din par aur n use ‘haram’ karate hain jise allah aur usake ‘rasool’ ne haram thaharaya hai aur sachche ‘din’ ko apana din banate hain unase lado yahan tak ki ve apratishthit hokar apane hath se ziziya dene lagen.” (9:29)
kyonki yah loot hi thi ki jisake parinamasvaroop islam ka prasar huaa, yahan tak ki jin chizon ko svayan paigambar ne pavitra ghoshit kiya, unakee manyata samapt ho gaee, jab ve baten unhen asuvidhajanak lagin. udaharan ke lie
”jab haram (pavitra) mahine bit jaen to musharikon ko jahan-kahin pao katl karo aur unhen pakado aur unhen ghero aur har ghat kee jagah unakee tak men baitho. fir yadi ve tauba kar len aur ‘namaj’ kayam karen aur zakat den to unaka marg chhod do.” (9:5)
”kya tum aise logon se nahin ladoge jinhonne apani kasamon ko toda aur ‘rasool’ ko nikal dene kee fikr kee aur unhonne hi tumase pahale chhed bhi kee. kya tum unase darate ho? yadi tum ‘eeman’ vale ho to allah is bat ka jyada hakadar hai ki usase daro. unase lado! allah tumhare hathon unhen yatana dega, aur unhen rusava karega aur unake mukabale men tumhari sahayata karega aur ‘eeman’ vale logon ke dil thande karega” (9:13-14)
”he nabi! ‘eemanavalon’ ko ladaee par utaro. yadi tum men bis jame rahane vale honge to ve do sau par prabhutv prapt karenge. aur yadi tum men sau hon to ve ek hajar kafiron par bhari rahenge.” (8:65)

is bat kee sachchaee kee pushti nimnalikhit hadis se hoti hai
”mujhe (kafiron) logon se tab tak yuddh karane kee aagyaaa di gaee hai jab tak ki ve yah svikar n karen ki allah ke siva any koee poojy nahin hai aur (muhammad) ko allah ka paigambar n mane; aur jab ve aisa kar len to unaka jivan parivar (sahit) aur sampatti kee meri or se surakshaaa kee garanti hai, isake alava jo bhi kanoonan sahi ho”. (sahid muslim khand 1 : 31 pri. 20-21)

in udhdaranon aur udaharanon se yah sidhd hota hai ki islam ka mool granth kuraaan hi aastha ke aadhar par hinsa ka samarthan karata hai. aastha ke aadhar par hinsa ke itane khule samarthan ko najaraandaj kiya jana kathin hai. ise aap keval kuchhek vikritiyan kahakar nahin tal sakate. isalie saval yahi hai ki kya islam ke vyakhyata aur sekularavad ke pairokar islam kee in saidhdantik vidanbanaon par vichar karane ke lie taiyar hain?

Posted in sabhyatamoolak vimarsh | Tagged: , | 29 Comments »

mahila aarakshan aur mahilaon ka hit

Posted by bhartiyapaksha on march 8, 2010

to aaj mahila divas hai aur aaj apana desh kathit taur par ek itihas rachane vala hai. mahila aarakshan vidheyak ke parit hone kee poori sanbhavana hai. is aarakshan se unhen rajanitik kshaetra men yani ki sansad men 33 pratishat ka aarakshan prapt ho jaega. ise ek aitihasik kadam ke roop men pracharit kiya ja raha hai. kuchh log ise mahilaon ke lie ek mahan upalabdhi sidhd karane men jute hue hain. desh ke navabaudhdik varg ka manana hai ki isase mahilaon ko mahan fayada hone vala hai aur varshon se ve purooshon kee jis gulami ko sahan karane ke lie vivash thin, usase ab ve aajad ho jaengi. dekhana yah hai ki kya vastav men aisa kuchh ho paega? kya vastav men pahale ve kisi prakar kee gulami men thin aur kya vastav men is vidheyak se unakee gulami samapt ho jaegi aur unake vikas ka rasta khul jaega?

in savalon par vichar karane se pahale main kuchh dinon pahale aaee ek khabar ko samane rakhana chahoonga. kuchh dinon pahale rashtriy dainik hindustan ke mukhaprishth par khabar chhapi ki bharatiy relave ne kuli kee naukari ke lie aavedan mangavae the. relave ne mahilaon se bhi aavedan mangavae the taki mahila kooliyon kee bhi niyukti kee ja sake, lekin relave ko tab kafi nirasha hath lagi jab ek bhi mahila ne aavedan nahin kiya. is khabar par hindustan ke sanvadadata ne likha tha ki relave ko badi aasha thi ki jis prakar mahilaon ne any kshaetraon men aage badh-chadhakar hissa liya hai aur behatar pradarshan kiya hai, usi prakar kuli banane ke lie bhi ve aage aaengi. parantu aisa nahin ho paya aur ek bhi mahila ne aavedan nahin kiya. aisi kaee khabaren jab-tab ham pahale bhi padhate rahe hain. jaise ki desh kee pahali mahila aoto chalak, desh kee pahali mahila trak draivar aadi aadi. isase pata chalata hai ki hamare desh ke navabaudhdik log mahilaon ke bare men kitani oonchi soch rakhate hain. unake aoto chalak, trak chalak ya kooli banane ko ve ek upalabdhi manate hain aur manate hain ki isase unaka vikas ho raha hai. abhi main yahan par saundary pratiyogitaon kee charcha nahin kar raha. vah to ek alag aur bada hi vishal mudda hai.
baharahal, in khabaron ko samane rakhane ka mera uddeshy yah batalana hai ki mahilaon ke vikas kee bat karane se pahale unakee samasyaon ko thik se janane-samajhane kee aavashyakata hai. mahilaon kee samasyaon par vichar karate samay yah dhyan rakhane kee bhi aavashyakata hai ki bharat men bharatiy mool ke panthavalanbi mahilaon kee sthiti kharab hote hue bhi usakee sthiti v samasyaen yoorop, amerika v arab aadi deshon kee eesaee v muslim mahilaon kee sthiti v samasyaen nitant hi bhinn hain. isalie yoorop men janme aur vikasit hue narivadi aandolan kee nakal karake bharat kee mahilaon kee sthiti men sudhar karana chahenge to unhen kooli v aoto chalak banane ya fir adhik se adhik vishv soondari aadi banane men hi khushi v garv ka anubhav karenge aur kul mila kar mahilaon kee aarthik roop se saksham hone tak hi simit rah jaenge. yoorop v amerika men mahilaon ko sabase pahale to apane astitv kee hi ladaee ladani padi thi, kyonki lanbe samay tak charch yah manane ke lie taiyar hi nahin tha ki unamen bhi aatma hoti hai. charch ne lanbe samay tak pap ka karan aur aatmavihin bata kar mahilaon ko unake vastavik samman v adhikaron se vanchit hi nahin rakha, balki un par amanaviy atyachar bhi kie. parantu bharat men aisi sthiti kabhi nahin rahi. isalie bharat men mahilaon kee samasyaen yoorop kee mahilaon kee samasyaon se kafi alag hain.

isalie saval yah nahin hai ki mahilaen naukari karati hain ya nahin, saval yah bhi nahin hai ki unakee rajanitik sahabhagita kitani hai, saval yah hai ki samaj men unakee sthiti kya hai. kangres aur bhajapa donon dalon men kaee mahila neta hain aur pramukh bhoomikaon men hain. parantu jab unake bare men charcha kee jati hai to unake apane dal ke log hi unake bare men jo tippaniyan ya fir charcha karate hain, yahan likha nahin ja sakata parantu use sunane ke bad koee bhi samajh sakata hai ki rajanitik svatantrata kee sima kya hai. sochane kee bat yah hai ki rajanitik dalon men aam mahila karyakartaon kee aaj jo sthiti hai, vah kya aarakshan ke abhav ke karan hai? aakhir desh kee rajadhani dilli men to mahilaen kafi jagarook, shikshait aur aarthik roop se aatmanirbhar hain, fir isi dilli men mahilaon ke prati itane adhik aparadh kyon ho rahe hain? sochane kee bat yah hai ki jahan-jahan mahilaen jagarook, shikshait aur aarthik roop se aatmanirbhar hoti ja rahin hain, vahin-vahin unake prati aparadh bhi kyon badh rahe hain? sidhi si bat hai ki jagarookata, shikshaaa aur svavalanban aadi ka apana mahatv hai lekin yadi vastav men mahilaon kee samasya door karani hai to unake prati apani soch ko hamen badalana hoga. samaj men straee-puroosh ke bich men jo samanjasy is desh ke rishiyon ne sthapit kiya tha, use pun: sthapit karana hoga. yah samajhana hoga ki samanata ka arth puroosh v mahila kooliyon kee niyukti nahin hai. man aur patni se saman vyavahar karane ka arth yah nahin hota ki patni ke sath jo vyavahar ham karate hain, vahi man ke sath bhi kar sakate hain. samanata ka arth prasang ke anusar hi lagaya jana chahie. isalie yadi mahilaon ko ham saman sthan dena chahate hain to isaka yah arth nahin hai ki unhen sansad men 33 pratishat aarakshan dene se hi vah sanbhav hoga. unhen saman sthan dene ka arth hai ki hamare gharon men rahane vali mahilaon ko ham aadar v sneh dena sikhen. unake gunon v pratibha ko samman dene v ubharane ka prayas karen. netritv keval rajaniti men hi nahin kiya jata, ek parivar ka safal sanchalan bhi netritv ke gunon ke andar hi aata hai. apani santanon ko suyogy v sanskarit banana bhi desh v samaj kee seva hi hai. parivar men mahilaon kee sthiti ko sammanit v majaboot banane se hi mahilaon kee samasyaon ka samadhan sanbhav hai, anyatha 33 nahin 100 pratishat aarakshan ke bad bhi mahilaen aparadh v atyachar ka shikar banati hi rahengi.

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