dar

Picture with thanks from google..

andaroonee aur baaharee dar
hamen dar lagataa hai, keval baaharee kaaranon se hee naheen, apane andar se bhee. naukaree-dhndhaa chhoot jaane kaa dar, bhojan-paanee se maharoom rahane kaa dar, kisee pad par baithe hain to use gnvaa dene kaa dar, apane se oonche pad par baithe afasaron ke vajah-bevajah fatakaare-lataade jaane kaa dar..yaani tarah-tarah ke baaharee dar bane hee rahate hain.

isee tarah ham andar se bhee dare rahate hain - hameshaa naa rah paane..yaa mar jaane kaa dar, safal n ho paane kaa dar, maut kaa dar, akelepan kaa dar, koee pyaar naheen karataa isakaa dar, bahut hee oob bharee vahee rojaanaa kee ghisee-pitee rooteen jindagee kaa dar aadi.

hamaaraa shaareerik dar vaisaa hee hai jaise kisee pashu kee pratikriyaa
to sabase pahale shaareerik dar aataa hai jo ki ek daihik pratikriyaa hai. choonki hamamen bahut kuchh pashuon jaisaa hee viraasat men hai, hamaaree dimaagee snrachanaa kaa ek badaa hissaa kisee pashu ke dimaag jaisaa hee hai. yah ek vaijnyaanik tathy hai. yah koee kapol kalpit mat yaa snkalpanaa naheen varan tathy hai. pashu lolup hotaa hai, use puchakaaraa jaanaa, thapathapaayaa jaanaa achchhaa lagataa hai, aisaa hee ham manushyon ke saath bhee hai. pashu samooh men rahanaa pasnd karate hain, manushy bhee. pashuon kee apanee ek saamaajik snrachanaa hotee hai, manushy kee bhee. ham aur bhee vistaar men jaa sakate hain par yah praathamik roop se jaananaa paryaapt hai ki hamame bahut kuchh abhee bhee pashuvat hee hai.

ab prashn uthataa hai ki - kyaa ham pashu se viraasat men paaye prabhaav aur maanaveey samaaj kee sabhyataa-snskriti se apane par pade prabhaavon se, mukt ho sakate hain? kyaa yah snbhav hai ki ham pashu vrittiyon se oopar uth paaen ek jubaanee jijnyaasaa ke samaadhaan ke roop men hee naheen balki yathaarth men yah khoj paaen ki kyaa hamaaraa man us samaaj ke prabhaav se, us snskriti ke prabhaav se pare jaa sakataa hai jisamen ham pale badhe hain. kyonki jo hai usase bilkul bhinn aayaam kisee sthiti kee snbhaavanaa ke lie bhayamukt honaa aavashyak hai.

buddhisngat dar aur kaalpanik dar
yah baat saaf hai ki aatmarakshaa apanee deh kee rakshaa ke lie kee gaee pratikriyaa dar naheen hotee. rotee, kapadaa aur makaan yah ham sabhee kee jaroorat hai, keval ameer yaa bade logon kee hee naheen. yah dharatee par rahane vaale pratyek manushy kee jaroorat hai. yah dar to buddhisngat hain... samasyaa vo dar hain jo inase itar hote hain, dimaagee fitoor hote hain.

rotee, kapadaa aur makaan pratyek manushy kee aavashyakataa hai lekin isakaa hal raajanetaaon ke paas naheen. raajanetaaon ne saaree duniyaan ko deshon men vibhaajit kar diyaa hai. in deshon kee apanee apanee prabhutaasnpann sarakaaren hain, apanee senaa hotee hai aur raashtravaad jaisee tamaam tarah kee jahareelee moorkhataaen hotee hain. raajaneetik samasyaa keval ek hai aur vah hai manushy aur manushy ke beech men ekataa laanaa aur vah tak naheen laayee jaa sakatee jab tak aap apane raashtreey yaa jaateey vibhaajan se chipake hue hain. agar aapakaa ghar jal rahaa ho to aap yah naheen poochhate ki paanee kaun laa rahaa hai? jis vyakti ne ghar men aag lagaaee usake baalon kaa rng bhee naheen poochhate.. aapako to bas aag bujhaane ke lie paanee kaa intajaam karanaa hotaa hai. jaise dharmon ne manushyon ko vibhaajit kar diyaa hai vaise hee raashtreeyataa ne bhee manushyon ko baant diyaa hai. raashtreeyataaon aur dhaarmik vishvaason ne manushy ko manushy ke khilaaf khadaa kar diyaa hai, ek doosare kaa dushman banaa diyaa hai. lekin yah koee bhee dekh sakataa hai ki aisaa kyon ho paa rahaa hai vo isalie ki ham koopamndook bane rahanaa chaahate hain.

isalie manushy ko in daron se mukt honaa hogaa, parntu yah bahut hee dushkar kaaryon men se ek hai. adhikaanshath to ham jaan hee naheen paate ki ham dare hue hain, naa hee yah jaanate hain ki ham kis baat se daren hain. yadi ham jaan bhee jaayen ki ham daren hue hain to yah naheen jaanate ki tab karen kyaa? ath ham jo hain usase door bhaagane lagate hain, palaayan karane lagate hain.. jabaki dar to ham khud hee hain, bhaag kar jahaan bhee jaayenge dar aur badhaa huaa milegaa. aur durbhaagyavash hamane palaayanon kaa ek jaal failaa liyaa hai.

dar kaa janm
dar paidaa kaise hotaa hai - aane vaale kal kaa dar, rojee-rotee chhoot jaane kaa dar, rogagrast ho jaane kaa dar, dard kaa dar. dar men beete hue aur aane vaale samay ke vishay men vichaaron ki ek pratikriyaa samaaee rahatee hai. ateet kaa kul jamaa jod ”main“ bhavishy men ‘kyaa hogaa’ isase daraa rahataa hai. to dar aataa kaise hai? dar kaa hameshaa kisee naa kisee cheej se snbndh hotaa hai- varanaa dar hotaa hee naheen. isalie ham aane vaale kal se, jo ho gayaa hai usase, yaa jo hone vaalaa hai usase dare rahate hain. is dar ko laayaa kaun? kyaa dar ko laane vaalaa -vichaar- hee naheen hai?

vichaar hai dar kaa mool
to vichaar hai dar kaa janmadaataa. main apanee naukaree-kaamadhndhaa chhoot jaane ke baare men yaa isakee aashnkaa ke baare men sochataa hoon aur yah sochanaa, yah vichaar dar ko janm detaa hai. is prakaar vichaar khud ko samay men failaa detaa hai, kyonki vichaar samay hee hai. main kabhee kisee samay jis rog se grast rahaa.. main us vishay men sochataa hoon, kyonki us samay kaa dard .. beemaaree kaa ahasaas mujhe achchhaa naheen lagataa isalie main dar jaataa hoon ki mujhe fir vahee beemaaree naa ho jaaye. dard kaa ek anubhav mujhe ho chukaa hai, usake vishay men vichaaranaa aur use naa pasnd karanaa dar paidaa kar detaa hai. dar kaa sukh-vilaasitaa se kareebee rishtaa hai, nikat kaa snbndh hai. hamamen se adhikaansh log sukh-vilaas se prerit rahate hain, snchaalit rahate hain. kisee pashu kee bhaanti eaindrik sukh hamaare lie sarvochch mahatv rakhate hain. yah sukh vichaar kaa hee ek hissaa hotaa hai. jis cheej se sukh milaa ho usake baare men sochane se sukh milataa hai.. sukh badh jaataa hai, hai naa? kyaa aapane is sab par dhyaan diyaa hai? aapako kisee aisaa sukh kaa koee anubhav huaa ho- kisee sundar sooryaast kaa yaa yaun snbndh kaa... aur aap usake baare men sochate hain. usake baare men sochanaa, us sukh ko badhaa detaa hai, jaise aapake dvaaraa anubhoot kisee peedaa ke baare men sochanaa,, dar paidaa kar detaa hai.. daraa detaa hai. ataev vichaar hee man men paidaa hone vaale sukh kaa yaa dar kaa janak hai, hai n? vichaar hee sukh kee maang karane aur usakee nirntarataa chaahane ke lie jimmedaar hai, vah bhay ko janm dene ke lie, dar kaa kaaran banane ke lie jimmedaar hai. yah baat ekadam saaf hai, prayog karake dekhaa jaa sakataa hai.

tab main khud se poochhataa hoon... jabaki main yah sab jaanataa hoon... tab kyaa aisaa snbhav hai ki sukh yaa duhkhadard ke baare men main sochoon hee naa? kyaa yah snbhav hai ki jab vichaaranaa kee jaroorat ho tab hee sochaa jaae, anyathaa bilkul naheen? mahoday, jab aap kisee daftar men kaam karate hain, aajeevikaa men lage hote hain, tab vichaar jarooree hotaa hai varanaa aap kuchh kar naheen sakenge. jab aap bolate hain, likhate hain, baat karate hain, kaaryaalay jaate hain tab vichaar jarooree hotaa hai. vahaan vichaar ko ain sahee dhng se, nirvaiyaktik roop se kaam karanaa hotaa hai. vahaan use kisee roojhaan yaa aadat ke hisaab se naheen chalanaa hotaa. vahaan vichaar saarthak hai. parntu kyaa kisee bhee any kriyaa ke kshetr men vichaar aavashyak hai?

kripayaa ise samajhen. hamaare lie vichaar atynt mahatvapoorn hai. hamaare paas yahee to ekamaatr upakaran hai. yah vichaar us smriti kee pratikriyaa hai jo anubhav, jnyaan aur parnparaaon dvaaraa snchit kar lee gayee hai. smriti hotee hai samay kaa parinaam, pashutaa se milee viraasat. isee prishthabhoomi se ham pratikriyaa karate hain. yah pratikrayaa vichaaragat hotee hai. vichaar kuchh nishchiit staron par to jarooree hotaa hai parntu jab yah beete hue aur aane vaale samay men, ateet aur bhavishy men svayn ko maanasik taur par failaane lagataa hai tab yah dar paidaa karataa hai aur sukh bhee parntu is prakriyaa men man mnd ho jaataa hai aur isee vajah se aparihaaryath akarmanyataa aa jaatee hai. dar khyaal kee paidaaish hai. to kyaa vichaar manovaijnyaanik roop se, aatmarakshaatmak roop se yaa bhavishy ke vishay men sochanaa bnd kar sakataa hai?
cheejon, vyaktiyon aur vichaaron par nirbharataa bhay ko janm detee hai. nirbharataa upajatee hai ajnyaan se, khud ko naa jaanane ke kaaran, andaroonee gareebee ke kaaran, khud ke baare men hee koee ataa-pataa naa hone se. dar, dil dimaag kee anishchitataa kaa kaarak banataa hai aur yah anishchitataa snpreshan aur samajh-boojh mne baadhak banatee hai. sv ke prati sajagataa dvaaraa ham khojanaa shuroo karate hain aur isase dar kee vajah ko samajh paate hain - keval satahee daron ko hee naheen balki gahare kaaranajaat aur sadiyon se ikatthe daraane ko bhee. dar andar se bhee paidaa hotaa hai aur baahar se bhee aataa hai. yah ateet se judaa hotaa hai. ath ateet se vichaar bhaavanaa ko mukt karane ke lie ateet ko samajhaa jaanaa aavashyak hai aur vah bhee vartamaan ke maadhyam se. ateet sadaiv vartamaan ko janm dene ko aatur rahataa hai jo ‘mujhe’, ‘mere’ aur ‘main’ kee tadroop smriti ban jaataa hai. yah saare bhay kaa mool hai.

dar

dhyaan kaa svaroop kyaa ho?

laten yaa aadaten aur dhyaan saath-saath naheen tike rah sakate.

dhyaan kabhee bhee ek aadat naheen banaayaa jaa sakataa, dhyaan kabhee bhee us dharre kaa anugaman naheen karataa jo kisee vichaar dvaaraa gadhaa gayaa ho aur jo aadat ban jaae. dhyaan hai vichaar kaa vidhvns.

dhyaan ye baat hai ki, vichaar apanee hee ulajhanon, kalpanaaon aur apanee hee nirthakataa kaa anugaman naa kare.

jab vichaar apanee hee nirarthakataa ke virooddh jaakar khud ko hee vikhndit karane lag jaaye, chakanaachoor karane lag jaaye...tab dhyaan kaa visfot hotaa hai. is dhyaan kaa apanee hee gati hotee hai....dishaa rahit aur isalie kaaranarahit bhee.

jekrishnamoorti, notabuk, pej 213

"Habit and meditation can never abide together; meditation can never become a habit; meditation can never follow the pattern laid down by thought which forms habit. Meditation is the destruction of thought and not thought caught in its own intricacies, visions and its own vain pursuits. Thought shattering itself against its own nothingness is the explosion of meditation. This meditation has its own movement, directionless and so is causeless. "
- J. Krishnamurti's Notebook, p.213

dhyaan kaa svaroop kyaa ho?

khud ko jaananaa aur badalanaa

baaton, tark-vitark aur vyaakhyaaon kaa koee ant naheen hotaa. lekin vyaakhyaaen, tark vitark aur baaten, hamen kisee seedhee kaaryavaahee tak naheen le jaate kyonki seedhee kaaryavaahee, seedhe turant karm tak pahunchane ke lie hamen maulik aur aadhaarabhoot roop se badalane kee aavashkataa hotee hai. yadi shabdon kee gaharaaee se sochen to isake lie kisee bhee tarkavitark, laffaajee, naa bahalaane-fusalaane, naa kisee sootr, naa kisee se prabhaavit hone kee aavashyakataa hotee hai.. ki ham moolabhoot roop se badal saken. hamamen badalaav kee aavashkataa to hai, lekin kisee vishesh snkalpanaa yaa siddhaant ke anusaar naheen, kyonki jab hamaare paas kisee karm ke baare men koee vichaar yaa dhaaranaa hotee hai, to karm chuk jaataa hai. karm aur vichaar yaa dhaaranaa ke beech ek samay antaraal hotaa hai, ek sthagana/deree hotee hai aur is samay antaraal men us vichaara/dhaaranaa ke prati yaa to pratirodh hotaa hai, yaa sunishchitataa yaa kisee vichaar yaa dhaaranaa kee nakala/anukaran aur use karm men parinit karane kee koshish. yahee to vah sab hai jo ham men se adhikatar log, hameshaa karate rahate hain. ham jaanate hain ki hamen badalanaa hai, n keval baaharee taur par balki gahare tak--manovaijnyaanik roop se.

baaharee badalaav to bahut se hain. ve hamen kisee kaary pranaalee/kisee taur tareeke ke anusaar sunishchit hone ke lie yaa kahen ki ek dharre par chalane ke lie baadhy karate hain, lekin rojamarraa kee jindagee kee chunautiyon kaa saamanaa karane ke lie hamamen gahan krnaati kee aavashyakataa hotee hai. hamamen se adhikaansh logon ke paas koee n koee poorvanirdhaarit vichaar yaa dhaaranaa hotee hai ki hamen kyaa honaa chaahie, parntu ham kabhee buniyaadee taur se naheen badal paate. hamen kyaa honaa chaahie-is snbndh men vichaar aur manobhaav hamamen koee parivartan naheen laa paate. ham tabhee badalate hain jab yah nitnaat aavashyak ho jaataa hai, kyonki ham parivartan kee aavashyakataa ko kabhee seedhe-seedhe apane saamane, saakshaat naheen dekh paate. ham kabhee badalanaa bhee chaahate hain, to hamamen bhaaree dvndv aur pratirodh khadaa ho jaataa hai aur ham pratirodh karane men, avarodh khade karane men apanee vipul oorjaa vyarth kar dete hain ...

ek bhalaa samaaj banaane ke liye maanav jaati ko svayn men badalaav laanaa hogaa. man ke is aamool parivartan ke liye aapako aur mujhe oorjaa, snveg aur jeevan-shakti talaashanee hogee, paryaapt oorjaa ke binaa yah snbhav naheen hai. svayn men badalaav laane ke liye hamen vipul oorjaa chaahie, parntu ham apanee yah oorjaa dvndv, pratirodh, anukaran, sveekaran aur anupaalan men vyarth gavnte hain, kisee dharre kaa anukaran karanaa apanee oorjaa vyarth gavaannaa hai. apanee oorjaa ko akshunn banaaye rakhane ke liye hamen svayn ke prati sajag rahanaa hogaa, apanee oorjaa kaa ham kaise-kaise apavyay karate hain isake prati sajag rahanaa hogaa. yah yug-yugaantakaaree samasyaa hai, kyonki adhikaanshath manushy akarmany hote hain. ve sveekaar karane, anupaalan karane aur anusaran karane ko praathamikataa dete hain. yadi ham is akarmanyataa aur gaharaaee tak apanee jaden jamaaye hue aalasy ko jaan len aur apane man-mastishk men prayaasapoorvak sfoorti le aaen to isakee prabalataa punh ek dvndv ban jaatee hai aur yah bhee oorjaa kaa apavyay hee hai.

hamaaree anek samasyaaen hain aur unamen se ek hai ki oorjaa kaa snrakshan kaise kiyaa jaae--us oorjaa kaa snrakshan jo chetanaa ke prasfutan ke liye aavashyak hotee hai-vah prasfutan naheen jo suniyojit hotaa hai yaa jo vichaar dvaaraa gadhee gaee, ek jugaad hotaa hai, balki vah prasfutan jo is oorjaa kaa apavyay n kiye jaane par svamev ghatataa hai... ham apanee chetanaa men ek aamool krnaati laane ke liye snpoorn oorjaa ko ekatr karane kee jaroorat par baat kar rahe hain, kyonki hamaare paas ek nayaa taajaa man honaa jrooree hai; to, hamen jeevan ko ek nitnaat bhinn drishti se dekhanaa hogaa.

khud ko jaananaa aur badalanaa