bhnvaree... stree hai, dalit hai, isalie blaikamelar hai, khalanaayikaa hai...

janatntr kaa jaamaa odhe is aajaad kahe jaane vaale desh ke kuchh "pnch parameshvaron" ne kareeb satrah saal pahale ek bhnvaree kaa jo hashr kiyaa thaa, vah shaayad tamaam bhnvariyon kee us "niyati" kaa bayaan thaa, jo manuon ne bade jatan se tay kiyaa aur aaj bhee use sahej kar rakhaa hai. saamoohik balaatkaar kee peedaa ke saath mar-jee rahee ek stree ko "jhoothee" ghoshit karate hue manu-bhakton ne jab kahaa hogaa ki "oonchee jaati ke log kisee neech jaati vaale ko chhoo naheen sakate to bhnvaree kaa balaatkaar kaise kar sakate hain" to kyaa theek vahee vakt naheen rahaa hogaa, jab un "pnch-parameshvaron" ke munh par thook diyaa jaanaa chaahie thaa? kyaa bhnvaree kaa kasoor yah thaa ki ek saathin ke taur par vah samaaj ko jaagarook karane ke makasad se ghar kee dahaleej ke baahar nikal padee thee, aur isase bhee jyaadaa vah desh ke kaanoonon ke saath baal-vivaah kee mukhaalafat kar rahee thee? insaaniyat, kisee sabhy samaaj ke takaaje aur desh ke kaanoon kee kitaab chaahe jo kahen, yah n keval samaaj ke thekedaaron ke nngaa naachane ke lie kaafee thaa, balki nyaay kee moorti kahe jaane vaalon ne bhee bhaarat ke snvidhaan aur kaanoon kee jagah apane sade hue dimaag men apane pataa naheen kisakee "smriti" ghused rakhee thee.

aur aaj jab fir ek maar daalee gaee bhnvaree ko doosare paimaanon se usee smriti kee kasautee par pesh kiyaa jaa rahaa hai, to lagataa hai ki bhnvaree kee saamaajik haisiyat men marane-jeene vaale tamaam tabakon ke paas is samoochee vyavasthaa ko khaarij karane ke sivaay koee doosaraa vikalp naheen hai. lagabhag do dashak pahale saamnton kee shikaar bhnvaree baaee par jhoothee hone kaa aarop lagaane vaale manuputron ko n tab sharm aaee thee, n aaj ke samaaj ke "aadhunik" kahe jaane vaale vyavasthaa ke jhndaabaradaaron ko yah kahate hue sharm aatee hai ki bhnvaree devee blaikamelar thee, bhnvaree devee apanee mahattvaakaankshaaon kee shikaar huee.

haan, vah mahattvaakaankshee thee...

haan, bhnvaree devee mahattvaakaankshee thee, kyonki jis khaanaabadosh nat jaati men vah paidaa huee thee, usakee pushtainee snskriti ko nibaahane ke bajaay usane skool jaanaa pasnd kiyaa thaa; kyonki jis raajasthaan men anusoochit jaatiyon ke beech saaksharataa kul aath feesad hai aur khaasataur par nat jaati men sirf naam ke lie, aur unamen bhee athaasee feesad bachche beech men hee skool chhod dete hain, bhnvaree devee ne pahale haaee skool kee pareekshaa paas kee, fir eenaem ke lie maanak jaanch pareekshaa men apanee yogyataa saabit kee; kyonki jodhapur kee kul 617 men se anusoochit jaati aur anusoochit janajaati kee mahaj 47 eenaem men dar-dar bhatakane ke lie jaanee jaane vaalee nat jaati kee bhnvaree shaayad akelee thee; aur kyonki usane apanee tanakhvaah kaa istemaal apane bachchon ko skool bhejane men karanaa jyaadaa jarooree samajhaa thaa. isake alaavaa, is tathaakathit samaaj ke haashiye ke baahar jeene vaalee nat samudaay men paidaa hone ke baavajood usane geet-sngeet ke kshetr men dakhal diyaa; usamen srijan kaa jajbaa thaa aur usane apanee rachanaatmakataa saabit kee thee; usane sngeet ke kaee albam men kaam kiyaa thaa.

aur apanee inheen "mahattvaakaankshaaon" ko jindaa rakhane ke lie vah apane ilaake ke vidhaayak malakhaan sinh se milee thee. vajah sirf yah thee ki bataur eenaem usakaa tabaadalaa usake ghar se bahut door kar diyaa gayaa thaa aur vah use rukavaanaa chaahatee thee. is tarah yaa doosaree jarooraton ke lie logon kaa apane kshetr ke jan-pratinidhiyon se anurodh karanaa ek aam rivaayat hai. lekin vah kaun-see saamaajik-raajaneetik naitikataa yaa kaanoonee niyam-kaayade kisee jan-pratinidhi ko yah chhoot detee hai ki vah fariyaadee mahilaa ke lie sifaarish karane ke badale use "yaun-sahayog" ke lie majaboor kare?

kuchh samay pahale bihaar men supreem kort ke aadesh ke baad lagabhag paintees hajaar prashikshit shikshakon ko bahaalee dee gaee. is bahaalee men badee taadaad men vaisee mahilaaen hain jinhen apane aavaas to door, balki apane grih-jile se bhee do yaa dhaaee sau kilomeetar door ke skool men padasthaapit kiyaa gayaa. avval to mahilaaon ko itanee door niyukti dene kaa faisalaa kitanaa sahee hai, doosare aisee kitanee mahilaaen hongee, jinhen is tarah ke padasthaapan se shikaayat naheen hogee. kyaa hamane apane samaaj aur parivesh ko aisaa sahaj aur surakshit svaroop de diyaa hai ki aisee sthiti men kisee mahilaa ke dimaag men "itanee door" jaane ko lekar koee pareshaanee naheen paidaa ho? aur teesare ki aise faisalon ke peechhe shoshan aur ghoosakhoree kee kaun-see patakathaa taiyaar kee jaatee hai, kyaa yah kisee se chhipaa hai?

to bhnvaree devee bhee apane ghar se door kar die gae tabaadale ko rukavaane ke lie mahaj praarthanaa karane gaee thee aur malakhaan sinh ek sattaa kendr thaa jo bhnvaree kaa yah kaam karaa de sakataa thaa. kyaa yah snbhav naheen hai ki apane kaam ke lie baar-baar daudtee bhnvaree thak kar malakhaan ke jaal fns gaee ho? agar naheen to malakhaan sinh ne bhnvaree ko maderanaa se kis makasad se milavaayaa? mntriyon aur vidhaayakon ke lie aisaa kaun-saa vishesh niyam hai jo unhen "ek vayask kee sahamati" ke naam par mahilaaon kaa yaun-shoshan karane kee aajaadee detaa hai? kyaa ab is baat kee bhee jaanch kie jaane kee jaroorat hai ki tathaakathit jan-pratinidhiyon kee kaal-kotharee men kitanee bhnvaree deviyaan dafan ho gaee hongee?

sahamati kaa jaal...

itanaa tay hai ki "takaneekee taur par" do vayaskon ke beech "aapasee sahamati" par aadhaarit snbndhon kaa maamalaa hone kee vajah se bhnvaree ke saath jo huaa, vyavasthaa use balaatkaar naheen kahegee. lekin yahaan ajeeb kaanoon hai jahaan shaadee kaa jhaansaa dekar haasil kee gaee yaun-snbndhon kee sahamati ko balaatkaar maanaa jaa sakataa hai, lekin agar koee apane pad yaa haisiyat kaa istemaal kar kisee mahilaa ko apane jaal men fnsaataa hai aur use "sahamatijany snbndh" kaa naam detaa hai to vah kaheen se bhee balaatkaaree naheen hai!

assee ke dashak men balaatkaar kaanoonon men sudhaar ke masale par huee bahas men yah savaal uthaa thaa ki agar koee purush apane oonche pad yaa haisiyat kaa durupayog kar apanee kisee mahilaa karmachaaree par yaun-snbndh banaataa hai to use bhee balaatkaar maanaa jaae. lekin aaj jab raajaneetik halakon se lekar naukaree yaa kaaryasthalon par mahilaaon ke yaun-shoshan ke lie "sahamatijany snbndh" ke daleel kee aad men aise maamale aam hote jaa rahe hain to samajhaa jaa sakataa hai ki tab vah prastaav khaarij karane ke peechhe vyavasthaavaadiyon kee kyaa mnshaa rahee hogee.

samarath ko nahi dosh gusaaeen...

is lihaaj se dekhen to bhnvaree devee ke saath jo huaa, vah bhaarateey raajaneeti men ghusee purush neechataaon aur aaparaadhik jaalasaajiyon kaa ek pratinidhi maamalaa hai. isamen sattaa aur shakti ke istemaal se dabaav banaa kar seks haasil karanaa hai, hatyaaron ke giroh ke saath chune gae janapratidhiyon aur sarakaar ke oonche ohade par baithe mntriyon kaa gathajod hai, taakatavar jaatiyon dvaaraa ek kamajor jaati kee mahilaa kaa shoshan hai, aur yah sab karate hue bhee tathaakathit janapratinidhiyon kaa janataa ke beech itanaa lokapriy bane rahanaa hai. dhyaan rakhane kee baat hai ki mahipaal sinh maderanaa aur malakhaan sinh ko sahee thaharaate hue n sirf inake parivaar vaale, balki badee taadaad men inake samaaj ke logon ne bhee juloos nikaal kar maderanaa aur malakhaan kaa paksh liyaa.

1995 jab is desh ke nyaay ke mndir kahe jaane vaalee ek adaalat ne jab bhnvaree baaee ke balaatkaariyon ko rihaa kiyaa thaa to ek tatkaaleen bhaajapaa vidhaayak ne jayapur men vijay juloos nikaalaa thaa aur bhaajapaa kee hee mahilaa sngathan ne bhee us railee men hissaa liyaa aur bhnvaree baaee ko "jhoothee" bataayaa. is baar jab kaanoon ne bhnvaree ke hatyaaron ko yon hee bakhsh dene kee ijaajat naheen dee to maderanaa aur malakhaan ko giraftaar kiyaa gayaa. isake baad maderanaa aur malakhaan ke samaaj ke logon ne jis tarah hajaaron kee taadaad men apane "pavitr" netaaon ke samarthan men juloos nikaal kar unhen nirdosh ghoshit karane kee maang kee, usase is desh kee traasadee kaa andaajaa lagaayaa jaa sakataa hai.

blaikamelar bhnvaree kee akoot jaayadaad...

jab bhnvaree aur maderanaa kee seedee kaa kissaa saamane aayaa to n sirf bhnvaree kee hatyaa ke aaropiyon aur usake parivaar-samaaj ke logon, balki seebeeaaee tak ne bhnvaree ko "blaikamelar" kahaa. seebeeaaee ke nideshak ne is maamale men holeevud kee ek film "seks laaij end veediyotep" kaa udaaharan pesh kiyaa aur isee aadhaar par meediyaa aur use "dev-vachan" maanane vaalon ne ise "blaikamel, raajaneetik, seks aur seedee" kaa saboot maan liyaa. kahaa gayaa ki seks seedee khud bhnvaree ne banavaaee aur use saarvajanik karane kee dhamakee dekar usane isamen shaamil logon se akoot dhan vasoolaa.

yaanee raajanetaaon ke pad, haisiyat, shakti aur isake boote apane aiyyaashee ke lie jaal men faans kar aur usake bharapoor shoshan karane ke baad maar daalane vaale to "bechaare", "maasoom" aur "naayak" hee rahe, lekin jab bhnvaree ne apanee haisiyat banaane kee koshish kee to vah blaikamelar aur khalanaayikaa ho gaee.

apanee saamaajik aur raajaneetik sattaaon ke dam par roj n jaane kitanee bhnvariyon kaa shikaar karane vaale maderanaaon aur malakhaanon kee mahattvaakaankshaa se to desh aur samaaj preranaa grahan karataa hai, kyonki vah purush hai aur bhnvaree ne apanee majabooree kee jindagee kee bharapaaee ek khokhale sapane se karanaa chaahaa, to usakee mahattvaakaankshaa majaak aur nafarat ke kaabil hai, kyonki vah stree hai.

khataranaak mahattvaakaankshaah prerak kukarm

yon bhee, ham jis saamntee samaaj aur snskriti par apanaa seenaa fulaae firate hain, usamen sattaaon ke tamaam kukarm bhee "prerak" hote hain, aur shaasiton kee cheekhen bhee dafan kar dene laayak maanee jaatee hain. isee kasautee par bhnvaree avval to stree thee, doosare shaasit thee aur isase bhee jyaadaa ek aisee jaati men shumaar thee, jise "neech" kahaa jaataa hai. jaahir hai, bhnvaree kee mahattvaakaankshaa khataranaak thee, kyonki vah saamaajik sattaaon ke poore bhavishy ko ulat-pulat kar de sakatee thee.

lekin chhal ke bal par raaj karane vaalon ke baraks bhnvaree devee sirf unakaa shikaar hee ho sakatee thee, apanee mahattvaakaankshaaon kee ladaaee lad paanaa usake boote kee baat naheen thee. isalie apanee "mahattvaakaankshee" hone kee ladaaee vah haaree aur apane shikaariyon ke haathon maaree gaee.

jab usakee hatyaa kaa maamalaa khulaa aur usake baad usake bachchon ne kaanoonee ladaaee ke lie jis vakeel ko mukadamaa saunpaa, to vah vakeel isalie bhaag gayaa kyonki bhnvaree ke bachchon ke paas use dene ke lie fees naheen thee. yahaan yah samajhanaa mushkil hai ki bhnvaree ne "blaikameling" ke jarie jo "akoot" dhan ikatthaa kiyaa thaa, ve saare paise kahaan chale gae! usakee betee ko kyon skool se nikaal diyaa gayaa aur usake bete ne kisake dar se kolej jaanaa bnd kar diyaa. saathin bhnvaree kaa betaa bhee jab kolej jaane laayak huaa thaa to dabngon ke baal-bachchon ne usakee baar-baar pitaaee kar kolej jaane se rokaa.

yaanee bhnvaree kee kahaanee tab bhee vaheen thee aur ab bhee vaheen hai. kyaa isakee vajah isake sivaa kuchh aur bhee ho sakatee hai ki donon bhnvaree stree hai so hai, dalit bhee hai?

saathin bhnvaree ko kahaan is baat kaa andaajaa thaa ki pitrisattaa, mardavaad aur braahmanavaad ke jin andhe paharuon ke beech khadee hokar vah ek andhere samaaj men alakh jagaane kee koshish kar rahee hai, unakee sattaa hee andhakaar kee vajah se kaayam hai. isalie unhonne apanee sattaa ke khilaaf khadee keval saathin bhnvaree kee naheen, balki shaasit stree aur dalit kee asmitaa aur sammaan ko kuchal daalaa, taaki hajaaron saalon se kaayam ek barbar aur julmee vyavasthaa kaayam rakhaa jaa sake. is farjee aur makkaar vyavasthaa se bekhabar saathin bhnvaree ne jab insaaf kee guhaar lagaaee to n sirf balaatkaariyon ke parivaar aur samaaj ne use "jhoothee aurat" kahaa, balki is aajaad desh ke pnch-parameshvaron ne jo kahaa, vah ab duniyaa ke itihaas men darj hai. kyaa koee saamaajik vyavasthaa is had tak jngalee ho sakatee hai, jisamen nyaay kee kursee par baithe log nyaay naheen karate, balki nyaay kaa galaa ghontane aur apanee vyavasthaa ko bachaane ke lie besharmee kee tamaam haden laangh jaate hain?

aaj bhee tasveer men kitanaa fark aayaa hai? khaanaabadosh nat jaati kee traasadee kaa saamanaa karatee huee bhnvaree ne khud padhaaee-likhaaee kee, eenaem ban gaee aur apanee agalee peedhee ko usase bhee aage le jaane kaa sapanaa jameen par utaarane lag gaee. lekin ek tabaadalaa rukavaane kee koshish men vah kahaan samajh paaee ki vah kis mard aur savarn sattaa ke jaal men fnsane jaa rahee hai, jo usake saamane mahattvaakaankshaaon kaa tukadaa fenk kar usakaa shikaar karane ke lie ghaat lagaae baithaa thaa. bhnvaree us jaal men fnsee aur aakhirakaar maar daalee gaee.

mard ke baraks aurat...

ek assee paar boodhe naaraayan datt tivaaree kee seks seedee baajaar men prasaarit hotee hai, vah "sammaanit" netaa banaa aaj bhee sabase apanee paanv-poojaa karaataa fir rahaa hai, doosaree or, ek seks seedee men jaal men fnsee bhnvaree maar daalee jaatee hai aur fir bhee blaikamelar aur khalanaayikaa kaa darjaa paatee hai. bhnvaree devee ke charitr kee "jaanch" karane ke lie binaa kisee kee ijaajat ke usake bachchon kaa deeenae pareekshan karaayaa jaaegaa aur saabit ho jaaegaa ki bhnvaree ke ek bachche kee vajah malakhaan sinh thaa. yaanee ki yah pahale hee saabit ho chukaa hai ki bhnvaree devee aise snbndhon kee "abhyast" thee. doosaree or, ek yuvak guhaar lagaataa firegaa ki naaraayan datt tivaaree kee deeenae jaanch karaao, adaalat aadesh degee ki naaraayan datt tivaaree ke deeenae kee jaanch karaao, pataa lagaao ki vah yuvak tivaaree kaa betaa hai yaa naheen! lekin saare guhaar jaae bhaad men... adaalat kaa aadesh thenge par...!!! kaun hisaab maangegaa is "mard" se aur "baabaa" se?

aur bhnvaree... mahaj isalie nafarat ke kaabil hai kyonki vah stree hai aur isase bhee jyaadaa ki khaanaabadoshee kee niyati ko kabool karane ke bajaay usane "insaanon" kee tarah kuchh sapane dekh lie the...!!!

bihaar ke poorniyaa jile men bhaajapaa ke ek vidhaayak raajakishor kesaree kee hatyaa karane vaalee roopam paathak aur raajasthaan kee is bhnvaree devee ke maamale men kyaa fark hai, sivaay isake ki roopam paathak ne maar daalaa aur bhnvaree devee maaree gaee...!!!

ab mar chukee bhnvaree ke lie adaalat ke pnch-parameshvar ek baar fir kyaa faisalaa sunaaenge, isakaa andaajaa isee se lagaayaa jaa sakataa hai ki maamale kee jaanch ke karnadhaaron ne pahale hee bhnvaree ko blaikamelar aur khalanaayikaa ghoshit kar diyaa hai. yaanee kahaanee fir vaheen kee vaheen... ek bhnvaree jhoothee, ek bhnvaree blaikamelar...! kahaanee ke shesh paatr pavitr dev.... bhoodev...!!!

khaamosh...!!! adaalat jaaree hai...!!!

gaalee premee saamnton ke khilaaf bagaavat hai paan sinh tomar...

spashteekaranh "aap film ko film kee tarah dekhaten hain. aap samaaj ko bhee film kee tarah dekhate hain. ...main film ko samaaj kee tarah dekhataa hoon. aur samaaj kee raajaneeti kee tarah dekhataa hoon."

"delhee belee" banaane ke baad agar aamir khaan ke haath men "paan sinh tomar" gaee hotee to yah film kaisee banee hotee? yah khayaal mujhe "paan sinh tomar" ke aakhiree drishy men "paan sinh tomar" yaanee irafaan kee maut ke saath hee aayaa.

tigmaanshu dhooliyaa kee doosaree filmen kaisee hain, isake baare men kuchh kahane kee sthiti men naheen hoon. unakee "paan sinh tomar" ke kalaa yaa sarokaaree pahaloo par bahut kuchh likhaa jaa chukaa hai. lekin mere dimaag men is film ke khatm hotee hee "delhee belee" yaa aamir khaan jaise filmakaaron kaa hee naam kyon aayaa? "delhee belee" agar kisee vajah se yaad rah jaatee hai to sirf isalie ki "gareebee" kaa paakhnd jeete teenon eleet heero ek doosare ko maan-bahan kee sabase veebhats gaaliyaan aise sahaj bhaav bolate hain jaise kisee ko tohafe men fool de rahe hon; "delhee belee" kaa ek "heero" ek stree kee keemat lagaataa hai aur pooree sahajataa se usakee chhaatiyaan dabaa kar chalaa jaataa hai; ek heero apanee "premikaa" kee jaanghon ke beech munh lagaae hue doosaree "premikaa" kaa fon sunataa hai aur beech men hee uth kar usakee "sevaa" men chalaa jaataa hai; ek heero badee sahajataa se yah daayalog chillaataa hai ki "ye shaadee isalie naheen ho sakatee, kyonki isane meraa choosaa hai aur maine bhee isakee lee hai...". ("mainne bhee isakee lee hai... " kee jagah vaastav men kyaa hai, ise samajhanaa mushkil naheen hai; vahee heero apanee "premikaa" ko darjanon baar "chudail-chudail" kahataa hai; aur ek (aadhunik aur "impaavard") heeroin ko mahaj yaun-taajagee ke lie apane "premee" ke saath foohad ho jaane kee had tak "jahaan-tahaan" munh men munh lagaa kar magn ho jaane men koee pareshaanee naheen hotee....

isake alaavaa, "delhee belee" kee kahaanee kyaa hai, aur isake uparyukt drishyon kee jaroorat kyaa thee, usakaa javaab naheen milataa hai. ab ise agar kuchh "mahaan" sameekshak stree ke paksh men khadee film tak ghoshit karate hain to unakee kunthaaon yaa nafe-nukasaan kaa siraa bhee samajhaa jaa sakataa hai.

baharahaal, aamir khaan aur akshat varmaa ko "paan sinh tomar" banaanaa hotaa to yah film kaisee banatee?

gaanv kaa paan sinh tomar, faujee paan sinh tomar, faujee adhikaariyon se sajaa paataa aur unase poore bholepan ke saath javaab-talab karataa paan sinh tomar, apane dabng aur saamntee thasak vaale rishtedaaron ke atyaachaar jhelataa paan sinh tomar, baagee paan sinh tomar, apane giroh ke saath beehad men jeetaa-marataa yaa dhanapatiyon kaa apaharan karataa aur unase firautee vasoolataa paan sinh tomar... . yaanee akshat varmaa aur aamir khaan yaa anuraag kashyap jaison ke hisaab se dekhen to pooree film men snvaad yaa daayalog ke naam par agar kuchh hotaa to bas maan-bahan kee gaaliyaan hoteen. shuroo se lekar aakhir tak is film men jo saamntee saamaajik-saanskritik parivesh maujood hai, akshat varmaa, aamir khaan, sudheer mishraa yaa anuraag kashyap jaise tamaam "mahaan" filmakaar is film ko gaaliyon kee "gngaa" men dubaa dete aur yah film bhee samaaj aur snskriti ke yathaarth niroopan kaa tamagaa haasil kar letee!

lekin ve kaun-see vajahen hongee ki tigmaanshu dhooliyaa ko pooree film men n keval gaalee jarooree naheen lagee, balkil ek jagah tigmaanshu gaaliyon ke khilaaf khade hote hain, jab pooree film men ekamaatr jagah gaalee kaa javaab paan sinh tomar se dilavaate hain ki "hamaare yahaan gaalee par golee chal jaatee hai...."

yah mere lie hairaan kar dene vaalee hakeekat hai ki "paan sinh tomar" ke poore parivesh men agar gaaliyaan bhar dee jaateen, tab bhee use ek paimaane par jarooree (sahee naheen) thaharaayaa jaa sakataa thaa, lekin tigmaanshu dhooliyaa ko pooree film men yah gair jarooree lagaa aur isake baavajood film kaa ek minat kaa bhee koee drishy apane asar men kamajor naheen rahaa aur darshakon men gahare paithaa rahaa.

main naheen jaanataa ki tigmaanshu kee baakee filmon kee saamaajikataa kaisee hai, yaa aage kee filmon men kaisee hogee. lekin mujhe lagataa hai ki "paan sinh tomar" ke jarie us filmakaar ke baare men baat honee chaahie ki agar vah eemaanadaar hai, javaabadeh hai, use apanee kshamataa par bharosaa hai, usamen kaheen sarokaar bachaa huaa hai, vah khaalis dukaanadaar naheen ho gayaa hai yaa vah vyavasthaa kaa ek ejent naheen hai to vah vishay bhee dhoondh legaa, kalaakaar bhee khoj legaa aur "paan sinh tomar" jaisee film bhee banaa legaa, jo n keval kahaanee aur prastuti ke star par ek sthaayee asar se labarej hogee, balki kaarobaar ke star par bhee niraash naheen hone degee. (is film ne saabit kiyaa hai ki ve filmakaar jhooth bolate hain jo yah kahate hain ki darshak jo pasnd karataa hai, ham vahee dikhaate hain.)

daraasal, haal kee kuchh filmon men "yathaarth kaa sparsh" dene ke naam par jis tarah gaaliyon se lais snvaadon ko sahaj sveekaary banaane kee koshish kee jaa rahee hai, vah "yathaarth" ke niroopan ke naam par ek saajish se jyaadaa kuchh bhee naheen. samaaj men jahaan-tahaan pasaree yaun-kunthaaon kaa shoshan karake makasad bhale jyaadaa-se-jyaadaa kamaaee karanaa ho, lekin is raaste hotaa yah hai ki ek saamntee, mardavaadee, pitrisattaatmak aur bhaarateey saamaajik sndarbhon men braahmanavaadee sattaa kee kursee ke paae aur majaboot hote hain. striyon aur shoodr jaatiyon ke khilaaf jaleel karane vaalee bhaashaa yaa gaaliyon kaa sahaj istemaal daraasal is sattaa ko banaae rakhane ke aham aujaar hain. gaaliyon ko sahaj saamaajik abhivyakti maanane vaale yaa to khud ek saajish ke sootradhaar hote hain yaa fir shaayad andaajaa bhee naheen lagaa paate ki aisee bhaashaa kaa sunane yaa bolane ke star par istemaal karate hue ve kis baareek saajish kaa ek hissaa hain yaa fir shikaar hain.

sach to yah hai ki gaaliyon ke jarie ek aisaa samaaj manovijnyaan aur aisee raajaneeti kaa jaal banaayaa gayaa hai, jo aakhirakaar jaati, nasl yaa ling ke aadhaar par sattaadhaaree, shaasak aur shoshak vargon kaa hit is roop men saadhataa hai ki isase saamaajik haisiyat kaa manovijnyaan jyon-kaa-tyon banaa rahataa hai. yaanee is raaste shaasit vargon ko apamaanit karake usakaa manobal giraae rakhanaa aur us par maanasik niyntran banaae rakhanaa shaasan kaa sabase taakatavar aujaar banaa. isamen ek taraf stree kee deh ko hee usakee asmitaa kaa paryaay banaa diyaa gayaa to doosaree or samaaj ke kamajor tabakon kee saamaajik haisiyat, yaanee varnakram par aadhaarit jaati-vyavasthaa men neechee kahee jaane vaalee jaati kee pahachaan. yahaan stree ke yaun kee unakee ijjat kaa doosaraa naam aur use apane niyntran men rakhane ke lie usake yaun ke khilaaf shaareerik yaa shaabdik hamalaa-hinsaa saamaajik sattaaon kaa mool charitr isalie banaa, kyonki isase ek saath shoodr jaatiyon aur striyon- donon par manovaijnyaanik, saamaajik aur raajaneetik niyntran rakhane men sabase jyaadaa madad milee.

jaahir hai, aise manovaijnyaanik dhaanche-saanche men jeete-marate samaaj kee kunthaaon kaa shoshan vaisee hee naee kunthaaon ke saarvajanik pradarshan ke jarie karanaa sabase aasaan hai. aur aamir khaan yaa sudheer mishraa jaise tamaam filmakaaron kaa makasad keval in kunthaaon kaa shoshan karake kuber bananaa bhar naheen hai, balki us saajish ko kaamayaab banaanaa bhee hai, jisamen yah saamntee, mardavaadee aur braahmanavaadee vyavasthaa kaayam rahe.

bhadesapan aur snskriti kaa abhinn hissaa hone kee daleel dekar jo log gaaliyon kaa bachaav karate hain yaa unhen mahimaamndit karate hain, ve bhee daraasal anajaane men yaa fir jaan-boojh kar is saajish kaa hissaa banate hain. daleel bhale hee janataantrik hone aur lokabhaashaaon ke prati sahanasheel hone kee ho....

unmaad ke utsav men gum savaal

is vishvakap ke shuroo hone ke theek pahale raashtreey akhabaar ‘hindustaan’ ke patanaa snskaran ne vishvakap ko samarpit aath panne kaa ek vishesh parishisht nikaalaa, jisake pahale panne par bade aksharon men mukhy sheershak thaa- ‘vanade maataram....’ isee tarah ‘aaeepeeel-4’ ke prachaar ke lie ek vijnyaapan men jumalaa uchhaalaa gayaa- ‘pooraa bhaarat bnd rahegaa...’

aam jan men kisee naare ke prati vyaapt dhaaranaaon ke shoshan kaa kyaa isase bhee behatar udaaharan mil sakataa hai? ‘vnde maataram’ ko raashtravaadee samooh bataur hathiyaar logon ko desh ke naam par bhaavuk banaane ke lie karate hain. ‘bhaarat bnd rahegaa’ kaa aahvaan ab tak raajaneetik aandolanon aur sattaa kaa virodh jataane ke lie diyaa jaataa rahaa hai. lekin ‘vnde maataram’ ab ‘vanade maataram’ ke roop men kriket ke deevaanon jumalaa banegaa aur ‘pooraa bhaarat bnd rahegaa’ kaa aahvaan ab aaeepeeel pratiyogitaaon jaisee ayyaashiyon par mugdh hone ke lie kiyaa jaaegaa. n is par raashtravaadiyon ko koee aapatti hai, n desh men kraantikaaree raajaneetik aandolanon kaa aahvaan karane vaalon ko.

jaagane kee koshish men lage logon ke saamane neend ko isee tarah ek suhaanee khuraak ke roop men parosaa jaataa hai.

koee bhee raajasattaa yah bahut achchhee tarah jaanatee hai ki usakee raahon ke sabase bade rode usake shaasan kshetr kee yuvaa shakti hai. isalie vah usakee lagaam thaamane kee har kavaayad karatee hai. yahaan taanaashaahee kee charchaa bemaanee hogee- daman ke tamaam raaston ko jaayaj thaharaane ke lie lokatntr ko bachaane kaa tark diyaa jaataa hai. aur choonki kisee bhee desh-kaal men sattaa ke saamane sabase badee chunautee yuvaa hai, isalie daman se lekar dishaaheen kar dene kee sabhee saajishon kaa nishaanaa aur shikaar vahee hotaa hai.

bhaarateey raajaneeti ke pichhale lagabhag do dashak is baat ke gavaah rahe hain ki samaaj ke is sabase oorjaavaan varg kee kshamataa ko kaise kund kiyaa jaataa hai, use dishaaheen kar diyaa jaataa hai yaa usakaa istemaal rachanaa ke bajaay vidhvns ke lie kiyaa jaa sakataa hai. samaaj ke saare sarokaaron se kaat kar baajaar kaa khilaadee banaa dene yaa aadhunikataa ke khol ke neeche tamaam snkeernataaon ko unake ragon men ghol dene ke lie hamaaree saamaajik-raajaneetik sattaa-vyavasthaa ne kaun-kaun-se jatan kie hain aur usamen use kitanee kaamayaabee milee hai, yah koee chhipee baat naheen hai. yahaan yuvaaon ke saamane jo sapane parose jaa rahe hain ve daraasal aatmakendrit jeevan ke faarmoolon kee buniyaad par khade hain. vahaan khud se baahar kee duniyaa bas itanee hai ki apane vargeey dhaanche aur daayare men mauj-mastee ke sivaa kuchh bhee sochanaa vakt barbaad karane jaisaa lagataa hai. sukh-suvidhaaon ke tamaam aadhunikatam snsaadhanon aur aadhunik kahe jaane ke sabhee hathakndon ke sahaare jeete in yuvaaon ke raajaneetik aur saamaajik prashnon par jo khayaal sunane ko milate hain, vah ek jaagarook, sabhy aur pragatisheel samaaj ke lie kisee sharm se kam naheen hai.

pappoo banoge kyaa...

sabako yaad hogaa ki 2009 ke lokasabhaa chunaavon ke dauraan meediyaa men chunaav aayog kee or se uchhaalaa gayaa ek jumalaa- ‘pappoo banoge kyaa...’ kaafee charchit rahaa thaa. us ‘pappoo’ kaa arth kyaa hai aur raajaneeti yaa vot dene men aruchi dikhaane vaale yuvaaon ko ‘pappoo’ banaa dene kee sthitiyaan kisane rachee hai?

jin logon ne gaanvon aur chunaavon ke dauraan vahaan kee aabo-havaa ko dekhaa hogaa, ve bahut behatar jaanate honge ki chunaavon men koee dilachaspee naheen lene vaale ye ‘pappoo...’ daraasal shaharon aur mahaanagaron ke posh ilaakon men hee paae jaate hain. gaanvon ke ‘bekaar’ yuvaaon ko unake haalaat poling boothon tak kheench le jaate hain, aagrah chaahe jo hon. haalaanki ab bhee yah ek talkh hakeekat hai ki ek bade varg ko poling boothon tak pahunchane kee ijaajat naheen hai, unhen rokane vaale chaahe jo hon. beebeesee hindee yaa rediyo par aane vaale samaachaaron ke alaavaa aasapaas ke do-chaar kilomeetar ke daayare men kisee tarah pahunch kar ghoomane vaale akhabaaron kee khabaron se apanee raajaneeti karane vaalon ke lie teevee ke roop men meediyaa ek aisaa aujaar thaa jo aagrahon ko khurach sakataa thaa, paraten ughaad kar naee chamadee kee jameen taiyaar kar sakataa thaa.

lekin yah is meediyaa ke adhyayanakartaa behatar bataaenge ki do dashak ke bheetar-bheetar kaise isane kisee ko neend se jagaane ke bajaae ek aise nashe men dubaa dene ke behatareen aujaar kaa shakl akhtiyaar kar liyaa hai, jisamen kisee samasyaa par sochanaa-samajhanaa vakt jaayaa karanaa maanaa jaataa hai. ab dekhanaa hai to sharmindaa kar dene vaalee yaa bheetar tak hilaa dene vaalee khabaron ko bataur sanasanee stabdh hokar dekhie, kisee dhaaraavaahik men paanch minat kee kahaanee ko paanch din men pasaar die jaane kee kalaakaaree ko mugdh bhaav se dekhate rahie aur ‘big bos’ taaip behoodaa aur farjee riyalitee sho dekhate hue usake har ‘beep-beep’ par apanee yaun kunthaaon aur lipsaaon kee tushti kaa sukh leejie aur intajaar keejie ki ab kis mahilaa-paatr ko baatharoom men nahaate yaa ‘vesalin’ lagaate hue dikhaayaa jaaegaa.

jaaduee sur kaa sahaaraa...

paarivaarik aur nihaayat nijee duniyaa to tay ho gaee. lekin isake baad bhee to vakt bach jaataa hai! snbhav hai ki khaalee vakt men dimaag kuchh doosare hee tareeke se kaam karanaa shuroo kar de aur vichaaron ke apaharan ke is saajish kaa pardaafaash ho jaae. isalie jo kuchh jajb huaa hai, use khaalee karane kaa bhee intajaam honaa chaahie. kriket ko ek aise hee unmaad ke utsav ke roop men pesh kiyaa gayaa hai, jisakee maarfat apane vichaaron ke apaharan men vyakti un choohon kee tarah khud shaamil hotaa hai jo jaaduee sur men baigapaaipar bajaane vaale ek ajeeb-see veshabhooshaa vaale aadamee ke peechhe chal pade the. fark yah hai ki ajeeb-saa vah aadamee badalaa lene ke lie bhee usee tarah ke doosare jaaduee sur kaa sahaaraa letaa hai aur us shahar ke sabhee bachchon ko apane peechhe kheench le jaataa hai aur yahaan savaal badale kaa naheen hai. yahaan subah kee ummeed men jaagane ke lie kunamunaate samaaj ke saamane fir se gaharaa andheraa pasaar dene kee saajish hai.




kuchh samay pahale ek sarvekshan men yah bataayaa gayaa thaa ki ab kriket vishvakap shuroo hone ke baad ek baar fir kaise aur kitane log maich dekhane ke lie teevee men ghus jaaenge yaa maidaan kaa rukh karenge aur isase kitane kaam ke ghnte barbaad honge aur arthavyavasthaa ko kitanaa nukasaan hogaa. lekin is tarah ke sarvekshan karane vaalon ko is maayane men pichhadaa kahaa jaaegaa ki ye log ab bhee kriket ke kaaran hone vaalee aarthik kshati kee baat karate hain. agar arthavyavasthaa ke paimaane par hee baat karanaa hai to sirf is pahaloo par gaur kar liyaa jaae ki kriket aaj kitanaa khel rah gayaa hai aur kitanaa baajaar, to usake nukasaanon ke aakalan ke pariprekshy badal jaaenge. yah kahane ke lie shaayad ab koee tark dene kee jaroorat naheen rah gaee hai ki kriket ab maidaan men naheen, teevee ke pardon par khelaa jaataa hai aur is desh men kriket ab koee khel naheen, balki shuddh roop se ek bijanes hai. ek aakalan ke mutaabik bhaarat men vijnyaapan kaa saalaanaa baajaar tees hajaar karod rupae kaa hai. isamen teevee vijnyaapanon kaa vyavasaay baarah sau karod rupae hai, jisamen sirf is vishvakap aur usake turnt baad hone vaale aaeepeeel- 4 men do hajaar karod rupae kharch honge. duniyaa bhar men kriket men jitanee kamaaee hotee hai, usakaa sattar feesadee akele bhaarat se jaataa hai. andaajaa lagaayaa jaa sakataa hai ki bhaarat men teevee meediyaa ke lie kriket aaj sabase pyaaraa khel kyon ho gayaa hai. teevee par kriket kaa jitanaa koee maich chal rahaa hotaa hai, usase jyaadaa vijnyaapan chhaayaa rahataa hai. khilaadiyon ke bait, viket, joote, dres ho yaa pooree baaundree laain se lekar maidaan ke andar-baahar lage hordings- sab ke sab praayojit hote hain. is vishvakap ke maichon ke dauraan das sekend ke ek vijnyaapan ke prasaaran kee keemat saadhe teen laakh rupae hai. aaeepeeel- 4 men isee avadhi, yaanee das sekend ke vijnyaapan kee dar paanch laakh rupae hai. ek aakalan ke mutaabik is vishvakap ke khatm hone ke baad lagabhag har bhaarateey khilaadee ke haath men kam se kam paanch karod rupae honge. bhed yaa bakariyon kee tarah khilaadiyon ko khareedane se lekar har maich men har chauke yaa chhakke tak ke praayojit hone ke baavajood agar kriket ko kisee khel ke roop men dekhaa jaa rahaa hai to yah isee desh men mumakin hai.

pepsee kolaa becho, bhaarat ratn paao...

isake alaavaa, jo knpaniyaan arabon rupae kharch karake prasaaran kaa adhikaar khareedatee hain, ve janataa kee sevaa yaa kriket kaa kalyaan karane ke lie aisaa naheen karatee hain. jaahir hai, arabon rupae kharch karane kaa jokhim usase kaee gunaa munaafaa kootane kee makasad se hee hotaa hai. lekin sab kaamadhaam chhod kar teevee men aankhen gadaae sachin tendulakar jaise apane sabhee mahaan khilaadiyon ko ballaa bhaanjane se jyaadaa pepsee yaa kokaakaalaa bechate hue dekhane vaalaa ek aam darshak kahaan is hisaab men jaataa hai! agar kinhee haalaat men is tarah ke hisaab lagaane bhee lage, to isake peechhe usake dimaag ko kund karane kee saajishon tak pahunchanaa kyaa itanaa aasaan hai, jo ek mahaan khel kriket aur raashtravaad ke unmaad ke chhaunk se dhakaa rahataa hai.




agar kisee ko lagataa hai ki ye tamaam intajaam kriket ke kisee maidaan men aae darshakon ko lubhaane ke lie hai, to vah bharam men hai. aaj kaa kriket daraasal pooree tarah teevee darshakon par nirbhar ho chukaa hai aur unheen ke lie khelaa jaataa hai. stediyam men maujood darshak bhee sirf ek aise teevee sho ke darshak kee bhoomikaa men hote hain, jo gharon yaa dukaanon men teevee ke saamane baithe logon kee uttejanaa ko banaae rakhane ke kaam aataa hai.

kabhee kalaatmakataa aur baareek prayogon ke lie mashahoor is khel khilaadee kab ‘glaidietar’ ban kar ‘jaan de do yaa le lo’ kee shailee men sirf ballaa bhaanjane ko majaboor ho gae, khilaadiyon kee karodon-arabon ke laharaate noton se hotee neelaamee aur khareed-bikree ke beech kyaa kisee ko pataa bhee chalaa? yahaan aakar to lagataa hai ki baajaar ke in maheen khilaadiyon ko is baat kee gaharee parakh hai ki bhaarateey janamaanas yuddh ke khayaalon ko lekar kitanaa roomaanee rahaa hai aur isee roomaaneepan kaa jyaadaa se jyaadaa shoshan karane ke lie unhonne kriket ko glaidietaron kaa khel banaa diyaa. test maich se ekadinee, isake baad raat-dinee aur ab beesam-beesam. uttejanaa ko banaae rakhane ke lie aur usamen ijaafaa karane ke lie samay kee avadhi ko chhotaa karanaa anivaary hai. is khelane vaale bahaadur aur ise dekhane bahaadur! aur bahaaduree kaa thekaa choonki mardaanagee yaa mard kee chhavi ke bndhaa hai, isalie mardaanagee ke bhaav kee tushti ke intajaam ke lie cheeyar leedars...! har chauke yaa chhakke par adhanngee cheeyar leedaron ke thumake jitane ashleel naheen lagate, usase jyaadaa ashleel vah kriket lagane lagataa hai jisamen glaimar bharane ke lie kuchh striyon ke shareer kee numaaish lagaaee jaatee hai.


uttejanaa aur raftaar kaa jalajalaa...

isee tarah is par sochanaa bhee kisee ko jarooree naheen lagataa hai ki kabhee sirf angrej bhadrajanon tak seemit rahane vaalaa yah khel pichhalee sadee ke aakhiree do dashakon men kaee udaaharanon se is ummeed ko pukhtaa karane lagaa thaa ki ab isamen gareeb mulkon ke mehanatee aur peshevar khilaadee bhee apanee jagah banaa sakenge, vahee kriket ab kaise ikkeesaveen sadee ke pahale dashak ke saath-saath lagabhag pooree tarah poonjeepatiyon kaa tamaashaa ban chukaa hai jo khaasataur par teevee meediyaa ke jarie desh-duniyaa ke saamane parosaa jaa rahaa hai. uttejanaa aur raftaar men vaise logon kaa khaarij honaa tay hai jo isake lie saamaajik taur par ‘taiyaar’ naheen hain.

to ‘big bos’ jaise farjee riyalitee sho aur lagabhag bevakoof banaae rakhane ke makasad se pesh kie jaa rahe dhaaraavaahikon ke alaavaa kriket ke unmaad men logon ko fnsaae rakhanaa- yahee is kraantikaaree meediyaa kee rojaanaa kee vyastataaen hain, jisake shuruaatee daur men dhokhe men kuchh logon ne maan liyaa thaa ki shaayad yah samaaj kaa cheharaa badal de. lekin ham ek aise samaaj ke hisse hain, jisakee jaaduee sattaa har nae samaaj kaa sinhaasan haasil karane ke lie sabase upayukt paatr ke roop men avataar le letee hai. balki yon kahen ki ise kisee bhee jalajale kaa andaajaa lagaanaa khoob aataa hai aur yah khud se oobe hue samaaj ke baraks turnt aisaa samaaj gadh letaa hai, jahaan usake sinhaasan kee jagah pahale taiyaar kee jaatee hai.

ek virodhaheen samaaj taiyaar karanaa yon bhee kisee sattaa kaa mukhy makasad hotaa hai. isalie vah sabase pahale kisee bhee samaaj men virodh kee reedh ko kamajor karataa hai. yaanee usakee samoochee yuvaa peedhee ko ek lubhaavane ‘indrajaal’ men aise ulajhaa detaa hai ki kisee bhee vyaapak sndarbhon vaale masale par vichaar karane ko vah bekaar men sir khapaanaa maanataa hai aur teevee kaaryakramon aur vijnyaapanon men pesh duniyaa ke khvaab usake apane hote hain. aur yah shaayad doharaane kee jaroorat naheen hai ki is tarah ke jeevan-lakshyon ke saath jeene vaale kisee bhee shakhs ke lie aage nikalanaa mahattvapoorn hotaa hai, chaahe usake lie khud kaa yaa saamane padne vaalee kisee bhee baadhaa kaa daman kyon n karanaa pade.

aage... aur aage... tej... aur tej...

aage nikalanaa yon ek sakaaraatmak vichaar honaa chaahie. lekin kyaa yah vichaar isee roop men dekhe-samajhe jaa sakane laayak sthitiyon men rah gayaa hai? navaudaaravaadee poonjeevaad ke is vikat daur men shaayad sabase jyaadaa snkat shabdon kee paribhaashaaon ke saamane hee khadaa huaa hai. jadtaaon ko peechhe chhod aage nikalane kaa matalab yah hai ki aapane baajaar men aane vaalee kis naee kaar ko agale hafte khareedane kaa man banaa liyaa hai. sabase mahnge ilaake ke sabase mahnge flait men sabase aadhunik sukh-suvidhaaon kaa bhog karate hue agar jaati par garv karataa yaa apane vivaah ke lie dahej kee rakam tay karane men mukhy bhoomikaa nibhaataa koee yuvaa mil jaae, to aashchary naheen karane kee jaroorat hai. desh kee snskriti yaa shikshaa vyavasthaa ne use diyaa kyaa hai ki vah braahman, thaakur, yaadav kisee dalit-aadivaasee chetanaa se mukti paa sake yaa doktaree-injeeniyaree yaa aaeeees-aaeepeees kaa tamagaa latakaane ke baavajood shaadee ke naam par apanee keemat lagaane se pahale sharm se mar jaae…!

aadhunikataa kaa labaadaa odhe ve yuvaa kis jameen par khade hote hain, jinake lie pahale varg, fir apanee jaati pyaaree ho jaatee hai? stree yaa dalit jinake lie mahaj manornjak prashn hain. ve kaun-se kaaran ho sakate hain ki kisee shaikshik snsthaan men daliton yaa kamajor tabake ke chhaatron ke lie ghor apamaanajanak aur peedaadaayak sthitiyon kee ‘rachanaa’ kee jaatee hai aur peediton kee cheekh ke saath unake sngee-saathee tak khadaa naheen ho paate? agar kabhee ikke-dukke vidroh kaa jhndaa uthaa bhee len to sattaa unhen kisee bhee keemat par khareed lenaa chaahatee hai. agar yah naheen ho sakaa to anushaasan ke naam par daman kaa hathiyaar usake paas hai. yaanee yaa to apane ‘vikaas’ kee andhee daud men shaamil ho jaaen aur apane aasapaas dekhanaa bnd kar den, yaa fir us sattaa kee chunautee sveekaar karane ke lie taiyaar rahen jisake paas aapako khatm kar dene ke tamaam raaste aur ‘harabe-hathiyaar’ maujood hain.

badalaav kaa sunaharaa indrajaal...

daraasal, ham jis sattaa kee baat karate hain, vah chaahatee hee yahee hai ki badalaav kaa vichaar mahaj apanee aur keval aarthik unnati ke daayare men kaid rahe. isase samaaj ke dhaanche ko bhee jyon kaa tyon banaae rakhane men madad milatee hai. isalie vah pahale apanee saaree kaaragujaariyon ke sveekaar ke lie samaaj ke saamane usake kalyaan kaa tark pesh karatee hai. fir apanee barbarataaon ko bhee sabhy samaaj ke lie anivaary ghoshit kar detee hai. yah pooraa kaa pooraa manovijnyaan kaa khel hotaa hai, jisamen mukhy nishaanaa samaaj kaa yuvaa varg hee hotaa hai. ‘chenj’ yaa badalaav kaa arth kabhee samaaj ko badal daalane men lagaayaa jaataa rahaa hogaa. aaj ke yuvaaon ke lie us arth men yah ek roomaanee khayaal se jyaadaa kuchh naheen hai. ab ‘chenj’ kaa matalab baajaar kee maang ke anukool aacharan karanaa aur usake rng men rng jaanaa hai. agar isamen pichhade to chetanaa ke star par pichhade hone kaa laanchhan dhone ke lie taiyaar rahanaa hogaa. aise hee logon kaa hee samaaj taiyaar karane kee koshish kee jaa rahee hai jinakee duniyaa teevee yaa meediyaa ke jarie parose jaa rahe farjeevaade tak hee simatee rahe. aapasee baatacheet ke lie koee ‘big bos’ taaip behoodaa teevee seeriyal hai, yaa fir kriket. bahut dheere-dheere aur chupake se vichaaron kee rachanaa-prakriyaa pooree tarah baajaar ke havaale kee jaa rahee hai. koee bhee daavaa naheen kar sakataa ki samaaj ke vnchit vargon ke lie sthitiyon men sau saal pahale ke mukaabale koee badaa aur buniyaadee badalaav aayaa hai. lekin raajaneeti kaa khel khelane vaalon ne ‘vikaas’ aur badalaav kaa aisaa indrajaal rachaa hai ki ek jad vyavasthaa ke mukaabale ek jatil vyavasthaa kee saajishen hamen dikhaaee naheen deteen. jaateey sadaandhon aur vargeey poorvaagrahon se lais is aadhunikataa kee paraten itanee motee aur parishkrit hain ki yahaan se ateet to svarn yug lagataa hee hai, bhavishy bhee keval sunaharaa dikhataa hai. bas vartamaan shoony aur asmitaaviheen hai...!

(kathaadesh ke meediyaa visheshaank men)

tark ke khilaaf aasthaa kaa hathiyaar...

dillee vishvavidyaalay men raam kathaa par aadhaarit "teen sau raamaayan- paanch udaaharan aur anuvaad par teen vichaar" naamak kitaab ko lekar fir se garmee chhaaee huee hai. is sndarbh men teen saal pahale bhee hngaamaa huaa thaa. tab mainne "janasattaa" men yah lekh likhaa thaa. shaayad ek baar fir yah praasngik ho...

kahate hain kisee ek jhooth ko baar-baar ratane se yaa to vah sach ke vaham men tabdeel ho jaataa hai, yaa fir prahasan ban jaataa hai. to raam bharose raajaneeti kee naav par savaar hindoo kattarapnthee samoohon kee peedaa samajhanaa bahut mushkil naheen hai. baabaree masjid ke baad raam mndir kaa muddaa lagabhag pit chukaa hai, so kuchh maheene pahale achaanak hee raamasetu kee raah dikhaaee pad gaee thee. magar pahale-see uttejanaa paidaa kar sakane men kaamayaabee naheen milee. ab dillee vishvavidyaalay kee ek kitaab men fir se "mushkil" men pade raam ko khoj nikaalaa gayaa hai aur unake "uddhaar" kaa abhiyaan shuroo ho gayaa hai.

pichhale do saal se yah kitaab dillee vishvavidyaalay men snaatak itihaas ke aonars paathyakram men padhaaee jaa rahee hai. isamen "praacheen bhaarat men snskriti" ke tahat "teen sau raamaayan- paanch udaaharan aur anuvaad par teen vichaar" sheershak se ek adhyaay shaamil hai, jisake lekhar eke raamaanujan hain. raamaanujan dakshin bhaarat ke prasiddh lokakathaaon ke vidvaan, bhaashaavid, kavi aur anuvaadak the. unhonne shikaago vishvavidyaalay men dakshin eshiyaa ke adhyayan kaaryakram taiyaar karane men kaafee aham aham bhoomikaa nibhaaee. is lekh men unhonne raam ke baare men duniyaa bhar men prachalit alag-alag kahaaniyon kaa jikr kiyaa hai. raam ko bhaarateey dharmagrnthon men ek sabase jyaadaa lokapriy devataa ke roop men maanaa jaataa rahaa hai. lekin samay ke saath vibhinn maton men raamakathaa kee alag-alag tareeke se vyaakhyaa bhee kee gaee. dillee vishvavidyaalay men itihaas vishay se snaatak aonars ke paathyakram men shaamil is paath kaa makasad sirf itanaa hai ki chhaatron ko aam hindoo samaaj men paaee jaane vaalee paarnparik avadhaaranaa se itar tamil, bauddh, jain yaa kuchh doosare maton men prachalit kahaaniyon ke adhyayan aur unake vishleshan kaa maukaa mile. fir paathyakram men ise pooree tarah vaikalpik rakhaa gayaa hai aur ise padhnaa yaa naheen padhnaa apanee marjee par nirbhar hai. ise hee sahee maan lene kaa aagrah kaheen naheen hai.

lekin is masale par dillee vishvavidyaalay men jo huaa, usase yah lagataa hai ki ab shaikshanik snsthaanon ko bhee "hindutv kee prayogashaalaa" banaane kee muhim shuroo ho chukee hai. raashtreey svaynsevak sngh aur vishv hindoo parishad ke garbhanaal se jude chhaatr sngathan akhil bhaarateey vidyaarthee parishad ke kathit netaaon ne is baat kaa bhee lihaaj karanaa jarooree naheen samajhaa ki ve vishvavidyaalay parisar men hain. lekin jab pahale se yah tay ho ki baat karanaa utanaa jarooree naheen, jitanaa utpaat machaanaa, to uchit-anuchit jaise savaal gairajarooree maan lie jaate hain. kitaab men raamakathaa par aadhaarit us adhyaay kaa virodh karane ke lie itihaas vibhaag men todfod, shikshakon ko apamaanit karane aur unake saath maarapeet kaa drishy kisee dnge ke poorvaabhyaas se kam naheen thaa. dhyaan rahe ki is masale par bhaajapaa ke ek poorv saansad raamavilaas vedaantee taalibaanee andaaj bikherate hue paathyakram men raamaanujan kaa paath shaamil karane ke lie jimmedaar kulapati kaa sir kaat kar laane vaale ko eenaam dene kee ghoshanaa pahale hee kar chuke hain. savaal hai ki kyaa isee tarah kee "sahishnutaa" ke dam par hindutv kee gauravagaathaa likhane kee taiyaaree kee jaa rahee hai?

bhaajapaa ke is chhaatr sngathan ke netaaon ne itihaas vibhaagaadhyaksh ejedaech jaafaree ke saath jis tarah kaa bartaav kiyaa aur maarapeet kee, vah is tarah kee koee pahalee ghatanaa naheen thee. isase pahale ujjain men profesar sabbaravaal kee hatyaa, pune ke bhndaarakar shodh snsthaan men utpaat aur badaudaa vishvavidyaalaray men vahaan ke snkaay pramukh aur chhaatron ke saath maarapeet jaisee "bahaaduree" isake aur is jaise kuchh doosare sngathanon ke charitr kee mukhy visheshataa ban chukee hai. ulatabaansee yah ki bhaarateey snskriti aur mahaan guru-shishy parnparaa kee duhaaee dene ke kaam men inhen kabhee thakate naheen dekhaa gayaa.

vidnbanaa yah hai ki ek udaar aur lokataantrik samaaj kaa hissaa hone ke baavajood is tarah ke sngathan se jude log apanee aasthaaon kee abhivyakti ke lie koee bhee raastaa akhtiyaar karane ko taiyaar rahate hain. lekin khud se sahamati naheen rakhane vaalon kee abhivyakti inhen pareshaan karatee hai. is baat par to taras hee khaaee jaa sakatee hai ki koee yah maan le ki duniyaa usakee ichchhaaon yaa aasthaaon kaa khayaal rakhe, bhale hee vah prataadit karane kee had tak doosaron kee ichchhaaon kaa atikraman kare. abhivyakti kee aajaadee kaa yah hanan kisee film ke pradarshan kaa virodh karane se lekar kisee kitaab par paabndee lagaane kee maang ke lie bhee hinsaa ko ekamaatr raastaa maanane ke roop men saamane aa rahaa hai. mushkil yah hai ki sarakaaron ko is baat se koee lenaa-denaa naheen rah gayaa hai ki vichaar-vishleshan kee prakriyaa ko aur majaboot karane yaa vaijnyaanik chetanaa ke prachaar-prasaar ke masale par dridh ichchhaashakti ke saath pratikriyaavaadee taakaton kaa mukaabalaa kiyaa jaae. ulate ve "hinsaa kee aashnkaa" ko aadhaar banaa kar kisee film yaa kitaab par paabndee lagaane men der naheen lagaateen. daraasal, isake peechhe hinsaa kee "aashnkaa" se jyaadaa fikr apanee raajaneeti kee hotee hai.

jahaan tak alag-alag roop men prachalit raamakathaa kee jaanakaaree dene vaale paath par paabndee kee maang kaa savaal hai to unakaa kyaa jaae jo "raamacharitamaanas" men shoodron aur striyon ko adhikatam apamaanit kie jaane kaa aarop lagaate hain? yahaan hamaaree aasthaa kaa vargeekaran kyon ho jaataa hai? aasthaa kaa jhndaa lekar desh ko "aandolit" karane kaa beedaa uthaae logon ko kyaa kabhee dalit utpeedn ke kisee maamale par chintit hote dekhaa gayaa hai? aisaa isalie naheen hogaa kyonki isase yathaasthiti bhng hogee aur saamaajik sattaa kaa maujoodaa dhaanchaa bikharegaa. aur choonki aasthaa is dhaanche kee surakshaa men sabase kaaragar hathiyaar saabit hotee hai, aur isakaa istemaal bhee behad aasaan hai, isalie sabase pahale isee par chot pahunchaae jaane kaa hauvaa khadaa kiyaa jaataa hai. fir isake lie kie jaane vaale hinsak pradarshan ek pratyaksh dabaav kaa kaam karate hain.

daraasal, kattarataa kee buniyaad par khade kisee samooh ke lie lagaataar kisee bhaavanaatmak mudde kee baisaakhee kaa sahaaraa ek majabooree hotee hai. aam hindoo maanas men raam kaa dev-roop gahare tak paithaa hai aur hindutv ke kathit pairokaaron ke lie raam ek sahaj aur sulabh muddaa hain, isalie raam naam ke snkat kaa hauvaa khadaa kar use ukasaanaa bhee utanaa hee aasaan hai. isakee snvedanasheelataa kaa andaajaa in hindoovaadee samoohon ko bakhoobee hai aur yahee vajah hai ki raam naam ko baar-baar raajaneeti ke baajaar men khadaa kiyaa jaataa hai. varanaa kyaa kaaran hai ki saalon se vishvavidyaalay ke paathyakram kee ekh vaikalpik saamagree achaanak inake lie itanee aham ho jaatee hai?

jo bhee ho, ab ek ausat hindoo bhee raam ke mudde par bhaajapaa-vihip yaa doosare hindoovaadee dalon kaa paakhnd samajh chukaa hai. raam mndir kee garmee utar jaanaa isakaa saboot to hai hee, setusamudram pariyojanaa men jis tarah raamasetu kaa savaal ghusaa kar logon men unmaad paidaa karane kee koshish naakaam rahee, usase yahee saabit hotaa hai ki log ab ise mahaj ek raajaneetik chaal se jyaadaa ahamiyat dene ko taiyaar naheen hain.

isake baavajood dillee vishvavidyaalay men utpaat machaane aur dnge jaisaa maahaul paidaa karane ke peechhe kyaa vajah ho sakatee hai? daraasal, todfod, hamalaa yaa niraadhaar baaton par oodham machaa kar samay-samay par apane vajood kaa ehasaas karaate rahanaa kattar yaa saanpradaayik sngathanon kee majabooree hotee hai. misaal ke taur par vihip, shivasenaa aur ab mahaaraashtr navanirmaan senaa jaise sngathan gaahe-bagaahe binaa baat ke utpaat machaate rahate hain, jisakaa makasad apane astitv kaa ehasaas karaate rahanaa bhar hai. aam jan ke hiton ke mudde unake lie bemaanee hote hain. akhil bhaarateey vidyaarthee parishad ke oodham ko isakee taajaa kadee ke roop men dekhaa jaanaa chaahie. yon bhee, mahaaraashtr men shivaajee par ek kitaab ke virodh ke silasile men shivasenaa ne jo kiyaa aur usamen use aakhirakaar kaamayaabee milee, vidyaarthee parishad shaayad usee ko najeer maan kar chal rahee hai. isase pahale bhaajapaa shivaajee par "aapattijanak" tippaniyon ko aadhaar banaa kar javaaharalaal neharoo kee kitaab "diskavaree aof indiyaa" par bhee pratibndh lagaane kee maang kar chukee hai. yah kitaab hindee men bhee upalabdh hai aur bhaarat ke itihaas ke baare men ise ek praamaanik aur sndarbh grnth ke roop men jaanaa jaataa rahaa hai.

aamataur par aise sngathan kisee vishay par bahas ke lie taiyaar naheen hote. tathyon aur tarkon ke saath baat karane ke lie mehanat karanee padtee hai aur isamen inakee seemaa kisee se chhipee naheen hai. isalie ye baar-baar bhaavanaaon aur aasthaa ke aahat hone kaa savaal uthaate hain jo inake lie mahaj apanee raajaneetik dukaanadaaree chamakaane kaa jariyaa bhar hote hain. yaheen ye is baat kaa khayaal rakhanaa jarooree naheen samajhate ki jo inase sahamat naheen hain, unakee bhaavanaaon kaa kyaa jaae. is tarah ke savaal uthane par ye jo ravaiyaa akhtiyaar kar lete hain aur aise masalon par in sngathanon kaa jo charitr rahaa hai, use dete hue inase kisee masale par bahas kee ummeed bemaanee hee hai.

itihaas par aasthaa ko tarajeeh denaa is lihaaj se inake hit men hai ki itihaas kee paraten khulane par bahut saaree aasthaaen ek jhatake men khndit ho jaa sakatee hain. aur bhaavanaatmak mudde jinake tike rahane kaa ekamaatr sahaaraa hain, ve is par vichaar karanaa kyon jarooree samajhenge? inake lie itihaas isalie bhee ek apriy vishay hai kyonki hindutv kee jis sahishnutaa kaa dhindhoraa peetaa jaataa hai, itihaas ke panne usakee kalaee kholane lagate hain. setusamudram pariyojanaa men adngaa daalane ke lie jis praakritik snrachanaa ko ve samudr paar karane ke lie raam dvaaraa banavaayaa gayaa setu aur itihaas kee ek sachchaaee siddh karane par tule the, usake saath-saath raamaayan ke saare vivaran ko sach maanane kaa aagrah inhen asahaj kar detaa hai. isee tarah mahaj janm ke aadhaar par nabbe feesad logon kaa kisee n kisee bahaane roj-roj jaleel honaa kis baareek tareeke se niyati banaa dee gaee aur us yaatanaa par garv karane kee ghuttee pilaa dee gaee, ab usakee vyaakhyaaen saamane aane lagee hain. yah nishchit taur par "hindutv kee prayogashaalaaon" kee khoj men lage rahane vaalon ke lie ek apriy sthiti paidaa karatee hai aur vahaan inake lie aasthaa ekamaatr mahattvapoorn cheej ho jaatee hai. jaahir hai, dhyaan bntaane ke lie bhaavanaatmak mudde uthaane aur hinsaa yaa utpaat kaa sahaaraa lene ko ye apanaa mukhy dharm samajhate hain, jo inakee seemaa bhee hai.


mushkil yah hai ki meediyaa kaa ek hissaa bhee in masalon par jis tarah gairajimmedaaree se bharaa ravaiyaa apanaataa hai, vah vimarsh yaa snvaad kee snbhaavanaaon ko khatm karataa hai. dillee vishvavidyaalay men hamale se pahale teevee chainalon ko bulaa kar baakaayadaa praayojit tareeke se hinsaa kee gaee. yah utsaah is mudde par baatacheet karane ke maamale men naheen dikhaayaa gayaa. is tarah kee jyaadaatar khabaren yaa to gairajarooree hotee hain, yaa inakee riporting men ek tatasth vishleshan ke bajaay snbndhit vyakti kaa aagrah haavee rahataa hai. raamakathaa se snbndhit taajaa vivaad men bhee yah saaf-saaf dekhaa gayaa ki kaise kisee maamale ko jabardastee khabar banaa kar use is had tak snvedanasheel banaa diyaa gayaa ki kattarapnthee aur saanpradaayik guton ko apanee rotee senkane kaa maukaa mil gayaa.

baabaaon men gum duniyaa...

to panachaanabe saal men marane kee ghoshanaa karane vaale bhagavaan saty saaeen baabaa lagabhag das saal pahale mar gae. saty saaeen baabaa ko ek bhagavaan ke roop men pahachaan dilaane kaa shrey unake un "chamatkaaron" ko jaataa hai jo aksar ve apane bhakton ke saamane pradarshit karate the. havaa men haath hilaa kar kabhee sone kee angoothee to kabhee koee mithaaee apane bhakton ke haath men rakh dene jaise karatab ne logon ko kahaan-kahaan se unakee aankhen chheen leen, yah saaee baabaa behatar jaanate hain aur isake saath hamaaree yah saamaajik-dhaarmik vyavasthaa bhee jaanatee hai jo khud ko sattaa ke banaae rakhane ke lie is tarah ke chamatkaaron aur andhavishvaason ko hee apanaa hathiyaar banaatee hai. ek aisaa snjaal rachatee hai, usamen logon ko ulajhaatee hai, taaki log khud par se bharosaa kho den aur aise chamatkaaron men apanaa uddhaar dekhane lagen.

"maijokijm" manovijnyaan kaa ek tarm hai, jisamen koee vyakti apane saamane kisee guru jaisee shakhsiyat kee har baat ke saamane sirf sir navaataa hai, vah baat chaahe bhalee ho yaa kitanee bhee veebhats ho. lekin isakaa nateejaa yah hotaa hai ki is kram men svaabhaavik pratikriyaa kee jo laharen usake bheetar hee umadtee-ghumadtee jamaa huee rahatee hain, ve kisee kamajor nishaane par apanee samoochee vikriti ke saath footatee hai. is nateeje ko "saidijm" kaa naam diyaa gayaa hai. yaanee is pooree prakriyaa men ham apane samaaj aur dharm kee pooree vyavasthaa ko dekh sakate hain, jisamen isakee buniyaad men andhavishvaas hai. aur isee ke shoshan kee buniyaad par yah vyavasthaa hamaare saamane attahaas karatee rahatee hai aur ham usake saamane sir navaae chupachaap dekhate aur use sahee maanate rahate hain.

yah aalekh aktoobar-navnbar, 2008 ke janasattaa men chhapaa thaa. mainne is blog par bhee daalaa thaa. aaj ise fir se nayaa karane kee jaroorat lagee...

andhavishvaas ke andhakaar men...


"kisee ko aatmaa ke amaratv men vishvaas karane ke lie lagaa do aur usakaa sab kuchh loot lo. vah hnsate hue is loot men tumhaaree madad bhee karegaa"- aptan sinakleyar.


tntr-mntr aur roohaanee ilm ke maahira/ khulaa chailenja/ laabh 100 pratishata/ 20 minat men gaarntee kaard ke saatha/ jaisaa chaahoge, vaisaa hogaa/ maaee promisa/
not- agar aapakaa vishvaas kisee jyotish, pndit-baabaa, miyaan-mullaa, taantrik se uth gayaa ho to ek baar avashy milen

manachaahaa vasheekaran speshalist
kaarobaar men rukaavat, bndish, grih-klesh, miyaan-beevee ke jhagade, talaak, dushman aur sautan se chhutakaaraa, karj mukti, sntaanaheenataa, kokh bndhan, muthakaranee, videsh yaatraa, lav-mairij, filmee aur modaling kairiyar men rukaavat jaisee jeevan kee jatil samasyaaon kaa samaadhaan.
chetaavaneeh mere kie ko kaatane vaale ko 1,51,000 rupae eenaam.

sabhee ilmon kee kaat hamaare paas hai.

-pyaar men chot khaae stree evn purush ek baar avashy milen.

-ek agarabattee kaa paiket do neenboo saath laaen.

ruhaanee aur saaton ilmon ke betaaj baadashaah. varld femas

-siddh guroo akabar bhaaratee yaa sameerajee (bngaalee)


nagar sevaa kee bason, sadk ke kinaare yaa peshaabakhaanon kee deevaaron jaisee jagahon par chipakaae gae 'gupt rogon kaa shartiyaa ilaaja' kee tarah ke aise vijnyaapanon par ek 'padhe-likhe' aur 'sabhya' vyakti hone ke naate hamaaree kyaa pratikriyaa hotee hai? ham munh bichakaate hain, aisaa vijnyaapan karane vaalon ko thag aur makkaar kahate hain aur unake paas jaane vaale logon ko moorkh maanate hain. agar ham aisaa vijnyaapan karane vaale thagon aur makkaaron ko aparaadhee kee tarah dekhate hain yaa unake khilaaf hamaare bheetar nafarat ke bhaav paidaa hote hain to shaayad yah galat naheen hai.

aisee raay rakhane vaale ham sab aamataur par bahut achchhee shikshaa praapt, bahut achchhee aur saaf-sutharee jeevanashailee vaale, sooted-booted taaeeyukt kapade pahanane vaale aur apanee pahunch ke lagabhag sabhee aadhunik upakaranon-snsaadhanon kaa istemaal karane vaale hote hain. vaise vijnyaapanon par aise 'sabhy, shikshit aur vikasita' samaaj kaa hissaa hone ke naate hamaaree is tarah kee pratikriyaa ke baad ham apanee 'sabhyataa' aur 'saamaajik oonchaaee' men thodaa aur ijaafaa hotaa huaa mahasoos karate hain.

aur jab samooche samaaj aur usakee sabhyataa ko 'dishaa' dene vaale meediyaa ko bhee ham kuchh isee tarah kaa yaa isase bhee jyaadaa asaradaar tareeke se aisaa hee kaam karate hue dekhate hain, tab hamaaree kyaa pratikriyaa hotee hai? jab ham teevee par sooted-booted taaeeyukt aur 'sabhyataa kee paraakaashthaa' par pahunche hue logon ko lagabhag chillaa kar yah kahate hue dekhate-sunate hain ki 'pralay... ab dharatee bas khatm hone vaalee hai' to hamaare bheetar kaun-se bhaav paidaa hote hain? us vakt kyaa hamen sadk ke kinaare yaa peshaabakhaanon kee deevaaron par chipakaae hue ve vijnyaapan yaad aate hain? kyaa aise vijnyaapan karane vaalon kee makkaaree aur 'samasyaaon se mukti' ke lie un jagahon par jaane vaale logon kee moorkhataa yaad aatee hai?

shaayad naheen. gahare sammohan ke us daur kee gulaamee kee baat hee niraalee hai. udayapur ke raakesh aur raajagdh kee chhaayaa ne jo kiyaa, usee sammohan ke unmaad kaa charam hai, jisamen jhoomate hue to bahut saare logon ko dekhaa jaa sakataa hai, lekin 'anta' se pahale khud ko khatm kar lenaa sabake lie mumakin naheen hotaa. haan, 'jindaa' rahate hue maut kee chaahe jitanee peedaa ve jhel len.

ek teevee chainal par jyotish snbndhee kaaryakram dekhane ke baad raakesh ne ek kaagaj par likhaa- 'kaaryakram ko dekh kar mujhe lagaa ki main galat grah-nakshatr men paidaa huaa hoon aur is vajah se main kaafee pareshaan hoon.' isake baad udayapur ke beeen kolej men snaatak pratham varsh ke us chhaatr ne gale men fndaa lagaa kar jaan de dee. isee tarah ek or 'big bainga' kee sachchaaee kee khoj men vijnyaan ab tak ke sabase bade prayog kee taiyaar kar rahaa thaa aur teevee chainal is prayog ke saath hee 'dharatee ke anta' kee munaadee kar rahe the. parde par cheekhate-chillaate kuchh sooted-booted taaeeyukt patrakaaranumaa log daraavane jngal ke veeraane yaa maut ke khauf se aachchhaadit shmashaan kabristaan ke aghodiyon yaa taantrikon se kam naheen lag rahe the. usase paidaa hone vaalee uttejanaa men chhaayaa ne to keetanaashak kee davaa khaakar jaan de dee (marane se pahale usane pulis ko bayaan bhee diyaa), lekin hajaaro-laakhon jaanate hain ki us poore daur men ve kis tarah til-til kar marane ke ahasaas se gujarate rahe.

kuchh samay pahale vijnyaan aur vaijnyaanik chetanaa ke prachaar-prasaar ke lie kaam karane vaalee snsthaa 'spesa' ne is baat par gaharaa kshobh jataayaa thaa ki vijnyaan ke jin aavishkaaron kaa istemaal andhavishvaason ke jaale saaf karane men kiyaa jaanaa chaahie, usee kaa sahaaraa lekar aadamee ko aur andhaa banaayaa jaa rahaa hai. savaal hai ki vijnyaan ke kndhon par savaar ye aadhunik aur vikasit-se dikhane vaale 'praanee' aisaa kyon kar rahe hain?


daraasal, jab akl ko keval tijaarat kaa hathiyaar banaa liyaa jaataa hai to saaree naitikataaen peechhe chhoot jaatee hain. agar baat keval teevee chainalon kee karen to jaisaa ki kabhee-kabhee andaajaa lagaayaa jaataa hai, khel kyaa keval teeaarapee badhaane kaa hai? ek makasad yah jaroor hai. magar yah sirf dikhaaee dene vaalaa vyaapaar hai. isake peechhe jo maheen aur shaatir mijaaj kaam kar rahaa hotaa hai, ekabaaragee us par yakeen honaa mushkil hai. lekin kisee bhee gatividhi ko usake asar kee gaharaaee kee buniyaad par aankaa jaanaa chaahie.

kaee baar lagataa hai ki jaadoo-tonaa aur jhaad-foonk ke chamatkaar se man kee saadh pooree karaane kaa daavaa karane vaale ojhaaon aur teevee chainalon yaa akhabaar men is tarah kee khuraak parosane vaale snchaalak ek hee paayadaan par khade hain aur unhen samaaj ke manovijnyaan kee gaharee samajh hotee hai. yah dhyaan rakhaa jaanaa chaahie ki kisee bhee vyakti yaa samaaj kaa manovijnyaan usakaa saanskritik parivesh taiyaar karataa hai. annt brahmaand men sair karatee hamaaree kalpanaaen aur jeevan kee seemaaon ke beech jhoolatee ummeeden aur maayoosiyaan. jin cheejon tak hamaaree pahunch hotee hain aur jo kisee bhee tarah se hamaare saamane muhaiyaa ho jaatee hain yaa jo kam-se-kam saakshaat hain, usase itar kuchh bhee paane ke lie to chamatkaar kaa hee aasaraa hai n! peedhee dar peedhee chalee aa rahee chamatkaar yaa adrishy shaktiyon kee dhaaranaaen hamaaree chetanaa men is kadar gahare paithee hotee hain ki turat-furat kuchh haasil kar lene kee hasarat yaa ek chhotee naakaamee bhee hamen bebas yaa laachaar banaa detee hai. fir shuroo hotaa hai dimaagee kaahilee kaa daur, jo jindagee ko aakhirakaar chamatkaar ke rahamokaram par le jaakar chhod detaa hai.

aur chamatkaaron yaa adrishy duniyaa ke khayaal kaa tijaarat karane vaale log hamaaree usee bebasee kaa shoshan karate hain. ham bilkul bhare-poore, har tarah se khud ko sehatamnd mahasoos karenge, lekin jyon hee hamen bataayaa jaaegaa ki 'svarg jaane vaalee seedhiyaan khoj lee gaee hain', ham turnt hee apanee us khvaabon kee duniyaa men pahunch jaate hain jo hamaare dimaag men soch kaa ek hissaa banaa baithaa hotaa hai. 'mardakhor pariyaan' ekabaaragee hamen jannat kee hooron ke saath foolon kee sej par laa patakatee hain. seetaa se judee jagahon ko shreelnkaa men khoj lene kee khabar aatee hai aur tatkaal ham khud ko 'tathaastu' kahate hue 'shreeraama' ke saamane paate hain. bhooton kee ladaaee kee 'laaiv kavareja', raavan kee vaayusenaa aur havaaeeaddon par 'breking nyooja' hamaaree kalpanaaon kee pushti karate lagate hain. kuchh samay pahale eliyns 'dharatee par hamalaa' karane aa rahe the. ye saaree baaten 'shodhakartaaon' ke havaale se kahee jaatee hain, taaki inhen jyaadaa se jyaadaa vishvasaneey banaayaa jaa sake. shakun-apashakun par aadhaarit karmafal kaa byoraa detaa jyotishi keval kamaaee naheen kar rahaa hotaa hai. vah khoob jaan rahaa hotaa hai ki in sabase kaise usakaa vargahit kaayam rahataa hai aur saamaajik shaasan aur shoshan-parnparaa kee buniyaad aur majaboot hotee hai.

hamaaree traasadee keval pnde-taantrik yaa meediyaa tak hee seemit naheen hai. talkh hakeekaton se labarej 'satyaa' jaisee film banaane vaale raamagopaal varmaa 'foonka' banaa kar yah khulee chunautee pesh karate hain ki agar koee thiyetar men akele is film ko dekh legaa to use paanch laakh rupae eenaam ke taur par die jaaenge. 'foonka' men bhoot-pret yaa bhagavaan men yakeen naheen rakhane vaale naayak ke saath-saath vijnyaan, chikitsaa-vijnyaan aur ek pragatisheel soch ko haarate aur 'kaalaa jaadoo' ko jeetate dikhaayaa gayaa hai. yah hajaaron saalon se 'kaalaa jaadoo' kee giraft men jeete samaaj ke bhaavanaatmak shoshan ke alaavaa aur kyaa hai?

lekin baat agar yaheen khatm ho jaatee to baat aur thee. vijnyaan kee buniyaad par apanee pahachaan kaayam karane vaale ek poorv raashtrapati se lekar is desh ke kaee sheersh netaaon tak ko 'chamatkaaree baabaaon' ke paanv pakhaarane men sharm ke bajaay garv hee mahasoos hotaa rahaa hai. maanav snsaadhan vibhaag (yah mntraalay desh men vaijnyaanik soch ko badhaavaa dene ke lie jimmedaar hai) ke ek poorv raajyamntree ne to baakaayadaa ojhaaon-taantrikon kaa sammelan hee karaa daalaa thaa. haal hee men ek vidhaayak ne ek bade aayojan men 265 bhedon kee bali dee, kyonki paramaanu karaar ke mudde men khatare men padee yoopeee sarakaar 'kisee taraha' vishvaasamat men jeet sakee. kuchh vidhaayakon kee unake kaaryakaal men alag-alag kaaranon se huee maut ke chalate vidhaanasabhaa bhavan ko bhoot-pret se grast maan liyaa jaataa hai. yah mahaj snyog naheen hai ki jyotish shaastr ko paathyakram kaa hissaa banaae jaane kee vakaalat sirf isalie kee jaatee hai kyonki yah bhaarateey snskriti kaa abhinn hissaa rahaa hai. desh ko netritv dene kaa daavaa karane vaale aise raajanetaaon ko is baat se koee fark naheen padtaa ki isase desh-samaaj kitanaa peechhe jaataa hai yaa aadhunik duniyaa men desh kee kaisee chhavi banatee hai.

savaal hai ki agar koee taantrik yaa vyakti kisee bachche kee bali detaa hai to usake lie kaun-see sthitiyaan jimmedaar hain? sunaa hai ki kaanoon aparaadh ke lie prerit karane vaale ko bhee aparaadhee hee maanataa hai. taantrikon-jyotishiyon sahit taajaa filmen- 'foonka' yaa '1920' jaisee filmen banaane vaale aise logon ko kyaa andhavishvaason aur saamaajik jadtaa ko banaae rakhane kaa aparaadhee naheen maanaa jaa sakataa? inake lie kaun-saa kaanoon laagoo hotaa hai?

yah sab javaaharalaal neharoo ke us desh men ho rahaa hai, jo samaaj ko ek vaijnyaanik soch kee jameen par khade hokar dekhanaa chaahate the.

haal hee men ek ati pichhade maane jaane vaale samaaj kee ek saanskritik gatividhi ke saakshaat ke dauraan in pnktiyon ke lekhak ne dekhaa ki kis tarah kareeb hajaar logon kee bheed ke beech bhayaanak unmaad paidaa karate ojhaaon ne bhedon kee bali dee aur usake khoon se khud ko nahaayaa. yah sudoor dehaat ke ek pichhade ilaake kee ghatanaa hai. log bhoole naheen honge ki saaree aadhunikataaon se lais desh kee raajadhaanee ke ek upanagar gaajiyaabaad men, jo snyog se 'haaeeteka' bhee ghoshit ho chukaa hai, teen beton ne apanee maan kee peet-peet kar isalie bali dee kyonki ek taantrik ne unhen aisaa karane kee salaah dee thee. lekin vijnyaan kee digriyon kee maarfat injeeniyar yaa doktar bane un beton kee moodhtaa aur traasadee par hamakyaa afasos jataaen. hamaare desh ke antariksh shodh snsthaan, yaanee 'isaro' kaa mukhiyaa jab peeesaelavee jaise antariksh yaanon ke safal prakshepan ke lie mndiron men poojaa aayojit karataa hai aur bhagavaan se khud ko kaamayaab karane kee yaajanaa karataa hai (http://www.telugupeople.comnews/article_00062737_ISRO_chief_visits_Tirumala_prays_for_successful_GSLV_launch.asp) to ek pichhade samaaj ke saamane ojhaaon ke us unmaad pradarshan par kaun-saa savaal uthaayaa jaae?

dooradaraaj ke ilaakon men bahut saare maan-baap apane bachchon kee or aaj bhee yah jumalaa uchhaalate hue mil jaaenge ki 'deh badh gayaa aur dimaag vaheen rah gayaa.' to kyaa hamaaraa samaaj aadhunikataa kee tamaam oonchaaiyon ko chhoone kee koshish ke baavajood ab bhee kisee ek jagah par thaharaa huaa hai? yaa use jad banaae rakhane kee saajish chal rahee hai? kyon ham ab tak aisaa koee kaaragar kaanoon banaa sakane men naakaam rahe hain jo ojhaaon-taantrikon, grah-nakshatron kaa paath padhaane vaale jyotishiyon, chamatkaaron aur amoort duniyaa ke kisse parosane vaale meediyaa aadi ke thagee ke dhndhe se samaaj ko bachaa saken?

in savaalon ke javaab shaayad vishv hindoo parishad ke 'antararaashtreey mukhyamntree' rahe praveen togadiyaa ke us bayaan men mil jaate hain, jo unhonne kuchh saal pahale golavalakar guru ke saunve janm divas ke mauke par aayojit 'viraat hindoo sammelana' men diyaa thaa. mahaaraashtr sarakaar dvaaraa laae gae andhavishvaas virodhee kaanoon ke masale par unakaa kahanaa thaa ki hinduon ko is kaanoon kaa virodh karanaa chaahie kyonki yah hindutv ko khatm karane kee saajish hai. saaf hai ki ek tarah se ve yah bhee kar rahe the ki hindutv kee buniyaad in andhavishvaason par hee tikee hai aur andhavishvaason kaa khatm honaa, hindutv ke khatm hone jaisaa hee hogaa. aur vihip kaa 'hindutva' kayaa hai, kyaa yah kisee ko bataanaa hogaa?

yah keval hinduon ke dharm-dhvajiyon kaa khayaal naheen hai. sabhee dharm aur mat ke 'unnaayaka' yahee kahate hain ki savaal naheen uthaao, jo dharm kahataa hai, usakaa anusaran karo. aur hamaare bheetar kaa bhay baahar aane ke lie chhatapataate saare savaalon kee hatyaa kar detaa hai. hamaaree vidnbanaa yah hai ki jinase ham savaal uthaane kee ummeed kar rahe hote hain, ve khud ek aisaa maayaavee lok taiyaar karane men lage hote hain, jahaan koee savaal naheen hotaa.


isamen koee shak naheen ki desh-duniyaa se roobaroo karaane men teevee chainalon ne har mumakin koshish kee hai. lekin asalee mushkil yah hai ki lagabhag saaree prastutiyon men aisaa kuchh bhee naheen hotaa jo hamen ghatanaaon ke vishleshan kee taakat detaa ho. ham desh-duniyaa ko dekhen, magar usee nigaah se, jisase hamen dikhaayaa jaataa hai. to kyaa yah meediyaa kee seemaa hai ki vah kuchh 'nayaa' dene ke naam par hamen aur 'puraanaa' banaa rahaa hai? kyaa meediyaa is baat se anajaan hai ki bhoot-pret, jaadoo-tonaa, grah-nakshatr, jyotish, pralay-chamatkaar se jude kisee bhee kaaryakram kaa ekamaatr asar saamaajik yathaasthiti aur jadtaa ko kaayam rakhanaa hai?

makasad sirf yah hai ki samaaj sochane aur savaal uthaane ke daur men n pahunche. aise kaaryakram parosane vaale aur aisee gatividhiyaan chalaane vaale dharmadhvajee yah khoob jaanate hain ki jis samaaj ne savaal uthaanaa shuroo kar diyaa, unamen chamatkaaron aur takadeer bataane kee dukaan bnd ho jaaegee. isalie dimaag par pade jaale banaae rakhane aur nae-nae dijaain men nae jaale pesh karane kaa khel jaaree hai. saadhanaa yaa snskaar jaise chainalon kee to baat chhod den, pragatisheel kahe jaane vaale samaachaar chainalon ke saath-saath is khel men har vah tabakaa shaamil hai, jo duniyaa ko dishaa dene kaa daavaa karataa hai.

kuchh hee samay pahale ek teevee chainal ke mukhiyaa ne is tarah ke paakhndon vaale kaaryakram dikhaane ke masale par saaf javaab diyaa ki mujhe is baat ke lie kataee sharmindagee naheen hai. shaayad ve sahee kah rahe the. isase itanaa to jaahir hotaa hee hai ki jo kuchh ho rahaa hai, vah anaayaas bilkul naheen hai. ek sajag aur sachet samaaj keval yah naheen dekhegaa ki 'kyaa' hai, balki vah us 'kyaa' ke 'kyon' kee bhee maang yaa khoj karegaa. lekin sirf 'kyaa' paros kar 'kyon' kaa savaal sire se gaayab kar dene kee koshish lagaataar aur saayaas tareeke se chal rahee hai.