dedh mahine pahale ka ek aalekha

aaj hindoo men yah khabar pramanik roop se chhapi hai ki zakiya jafari mamale men uchchatam adalat dvara niyukt emikas kyoori ne yah kaha hai ki narendr modi par 2002 ke dangon ke aparadh ke lie adalat men mamala darz ho aur bakayada sunavaee ho. mainne dedh mahine pahale ek aalekh likha tha jo janasatta men prachar ka aavaran shirshak se chhapa tha. ise ek ziddi dhun ne bhi post kiya tha. jinhonne nahin padha ho, unake lie yahan pest kar raha hoon.



gujarat aur narendr modi fir se surkhiyon men hain. ek or 2002 kee dukhadayi ghatanaon- godhara aur usake bad ka janasanhar- ke das sal bad kaee samajik karyakartaon aur chintakon ne lekhajokha lene kee koshish kee hai ki das sal bad ham kahan khade hain; gujarat men janasanhar ke doshiyon men se kise saja mili aur kaun khula ghoom raha hai; piditon men se kaun jindagi ko dubara patari par la paya hai aur kaun nahin. doosari or ‘taim’ patraika ke march ank ke aavaran par narendr modi kee tasvir hai aur andar ek sakshaaatkar aadharit aalekh hai, jisamen modi ko kushal prashasak ke roop men chitrait kiya gaya hai aur sath hi saval uthaya gaya hai ki kya yah vyakti bharat ka netritv kar sakata hai. rashtriy star par kangres parti kee girati sakh aur do sal bad 2014 men hone vale aam chunavon ke maddenajar rajanitik galiyaron men in baton ko ganbhirata se liya ja raha hai.
kaiyon ne saval uthaya hai ki amerikee samikshakon ka achanak modi se moh kyonkar badhane laga. aakhir kal tak asahishnu sanpradayik mana jane vala vyakti mahaj prachar-kanpaniyon ko paisa khila kar apani chhavi sudharane men safal kaise ho gaya. ise samajhane ke lie poonjivad aur amerikee aur yooropiy vyapari samuday kee fasivadiyon aur any manav-virodhi takaton ke prati aitihasik bhoomika kaisi rahi hai, is or najar dl sakate hain. 1936 men spen men lokatantraik takaton ke sath tanashah franko ke samarthan men sena aur any charamapanthi rashtravadiyon ke grihayuddh ke dauran digar pashchimi mulkon ke bich yah samajhauta huaa ki koee doosara mulk kisi paksha kee or se yuddh men hastakshaep nahin karega.
isake bavajood donon pakshaon ke samarthana men dhan aur bal yani har tarah kee madad pahunchi. hitalar ke adhin jarman senaon ne khul kar rashtravadiyon ke samarthan men ladee men hissa liya. pabalo pikaso kee bisavin sadi kee mahanatam mane jane vali kalakriti guernika, isi nam ke ganv par 26 aprail 1937 ko jarman bamabari se hue dhvans aur karib tin sau logon kee mrityu par aadharit hai. amerika, briten aur frans jaise deshon ne lokatantraik balon kee madad ke lie spen pahunchane kee koshish karate logon ko giraftar kiya. bharat se mulkaraj aanand patrakar ke roop men jana chahate the, par british sipahiyon ne unhen rok diya. amerika se chori-chhipe spen pahunche kuchh bahaduron ne abraham linkan briged nam se fauj kee tukadi banaee aura yuddh men hissa liya. doosari or, kam se kam solah hajar jarman sipahiyon aur unake dvara prashikshait auron ne franko ke rashtravadiyon ke samarthan men ladee ladi. isi tarah musolini ke itali se bhi aae sainikon ne rashtravadiyon ke paksha men ladee men hissa liya. aandre malaro ke prasiddh upanyas ‘le espon’ (manav kee aas) men aise kaee sandarbhon ka rochak varnan hai.
spen ke pas khanij tel ke srot n the. franko ko yah sansadhan amerikee aur british tel kanpaniyon se mila. poonjivad ke manav-virodhi paksha ka yah ek achchha udaharan hai ki ek or to nirapekshata ke nam par lokatantra samarthakon ko spen jane se roka gaya aur doosari or tanashah ko munafe ke lie sare sansadhan die gae. itihas men aise udaharan anaginat hain. isalie aaj taim maigajin men aavaran par narendr modi kee shakl dekh kar ya us par likha aalekh padh kar aur amerika kee brookings sanstha dvara usakee prashansa dekh kar aashchary nahin hona chahie. amerikee kanpaniyon ko munafa chahie. yah munafa gujarat ke log bhejen ya bhavishy men bharat ke ek jan-virodhi netritv ko hata kar doosare jan-virodhi netritv ke jarie unako mile, unhen isase koee matalab nahin.
abhi kuchh samay pahale amerikee sansad men narendr modi kee ninda ka prastav parit huaa tha. amerika ne modi ko apane yahan aane ke lie vija dene se bhi inakar kar diya tha. amerika ka vyapari samuday isase bahut khush to nahin hoga, kyonki aarthik samrajyavad ke lie gujarat ke dhanakuberon ke sath unhen sanbandh banae rakhana hai. bad men agar manamohan ke moh se chhootane kee jaroorat mahasoos ho rahi hai to naee kathaputali bhi dhoondhana hai. isalie denamark ke pakashastraee rene redjepi par char pannon aur british faishan lebala malaberi par tin pannon ke sath modi par do hi sahi, taim maigajin men panne to hain hi.
franko, musolini aur hitalar aae aur gae. us jamane men un mulkon men adhikatar logon ne unaka samarthan kiya. aaj usi jarmani men log yah soch kar achanbhit hote hain ki aisa kaise huaa ki itani badi tadad men logon ne hitalar jaise ek manasik roop se bimar aadami ka netritv svikar kiya. yah manovigyaaan ka ek bad saval hai. modi jaison ka rashtravad, jo aaj kuchh logon ke lie gujarati rashtravad hai, bahusankhyak logon ko alpasankhyak logon ke prati nafarat karane ke lie majaboor karata hai. is nafarat ke bina aise rashtravad ka astitv nahin tikata.
narendr modi ko gujarat ke bahusankhyak logon ka samarthan hasil hai. dangon kee ninda ko gujarat aur gujaratiyon kee aalochana banane men modi ko safalata jaroor mili, par yah jhooth lanbe samay tak banae rakhana sanbhav nahin hai. narendr modi jo hain so hain, itihas unhen uchit jagah par hi rakhega. tamama soochanaon ke hote hue bhi logon ko yah samajh n aae ki aaj nafarat kee rajaniti ka samarthan bhavishy men unake bachchon ke lie beintaha sharm ka sabab hoga, aisa ho nahin sakata. amerikee pablisiti kanpaniyon ko bahut sara paisa dekar ek aise vyakti ne apani sakh banae rakhane kee koshish kee hai, jisaka nam lete hue har bhale aadami ko sharm aati hai. yah kisaka paisa hai? yah gujarat ke logon ka paisa hai.
poonjivada moolat: manav-virodhi hai. munafe ke lie amerikee kanpaniyan kuchh bhi kar sakati hain. par kya sachamuch ve kuchh bhi kar len aur log aankhen moonde vah man lenge? yah 1936 nahin hai ki prachar ke boote sach gayab kiya ja sake. nafarat kee rajaniti karane valon kee karatooten jagajahir hain. lakh koshishen karane par bhi ve bach nahin sakate. unako saja milane men der ho sakati hai, par saja unako milegi hi. ehasan jafari aura shah aalam shivir men bilakhati roohon se lekar isharat jahan tak ke sach sirf paison aur amerikee pablisiti se gayab nahin ho sakate.
1936 men hitalar aur franko ne kya kaha, vah gayab nahin huaa hai. log use aaj bhi sunate hain aur manav kee adhogati par achanbhit hote hain. narendr modi ne nabbe ke dashak men satta hathiyane ke lie bhashan-dar-bhashan men musalamanon ke khilaf jo jahar ugala tha, vah sara hamari smriti men hai. usakee parinati godhara ke pahale aur bad kee ghatanaon men huee. yah gujarat ke logon ko tay karana hai ki unake bachche bhavishy men unake bare men itihas men kya padhenge. narendr modi kee sari koshishen sach ko daba nahin paengi.
idhar kaee varshon se ek bad jhooth yah failaya ja raha hai ki modi kee vajah se gujarat rajy men apoorv tarakkee huee hai. gud gavarnens- ye do shabd, jinaka matalab hai achchha prashasan, aise kahe jate hain jaise modi kee sarakar ke pahale angreji bhasha men inaka astitv hi nahin tha.
gujarat ke bare men janakari rakhane vale log yah batate hain ki avval to yah bat sach nahin hai. gujarat kaee soochakankon men any kaee rajyon se pichhe hai. jo tarakkee dikhati bhi hai, vah n keval uchch aur madhyavargon tak simit hai, vah adhikatar pahale se hue nivesh aur pahale se chal rahi yojanaon kee vajah se hai. jab se afrikee deshon se nikale gujarati mool ke vyapariyon men se kaee amerika ya briten se laut kar bharat aur gujarat men bas gae hain, tab se shaharikaran aur usake sath hota poonjivadi vikas vahan chal raha hai. yah bat gujarat ke padhe-likhe logon se chhipi nahin hai.
sakala ghareloo utpad men bis sal pahale bhi gujarat rashtriy ausat se aage tha aur aaj bhi hai. par yojana aayog ke aankadon se pata chalata hai ki gujarat garibi unmoolan men bihar, uttar pradesh, pashchim bangal aur aandhr pradesh jaise rajyon se pichhe hai. manav vikas ke kaee soochakankon men bhi gujarat any kaee rajyon se pichhe hai. rajy ke chauvalis fisad bachche kuposhan ke shikar hain.
isamen koee shak nahin ki aksar tanashah aatank ke jarie vyavasthaon men kahin-kahin prashasanika niyamitata lane men safal hote hain. abhi kuchh varshon pahale tak bahut-se aise log mil jate the jo desh kee sabhi samasyaon kee vajah angrejon ke chale jane ko manate the. kaee log to bharat men hitalar jaisa tanashah chahate rahe hain. par kya ham sachamuch itane nadan hain ki hamen tanashahi kee simaen maloom nahin? bharat ke log gathabandhan kee rajaniti se pareshan ho sakate hain, par hal men rajyon se jo chunav parinam aae hain, unase saf dikhata hai ki unakee rajanitik samajh paripakv hai aur tanashahi unhen svikar nahin hai.
gujarat ke nagarikon kee pid har manav kee pid hai. itihas hamen batata hai ki samay-samay par insan haivan bana hai. atit men takat ke bal par hi sabhyataen banati-bigadati thin. aadhunik kal men sangathit roopa se manav ne saval uthana shuroo kiya hai ki haivaniyat se ham kaise bachen. gujarat men hue janasanhar kee ninda aur aparadhiyon ko uchit saja dene kee mang gujaratiyon kee ninda nahin hai. kisi janasanhar ke virodh men uthi aavaj itihas ke har janasanhar ka virodh hai.
yah jaroori hai ki ham virodh karen, taki fir kabhi n keval godhara aur usake bad kee ghatanaen n hon, balki 1984 jaisa, 1947 jaisa, hitalar ke janasanhar jaisa janasanhar ya aisi koee bhi sanpradayik hinsa kabhi n ho. apane do pannon ke sakshaaatkar men taim maigajin kee jyoti thottam ne modi se gujarat ke dangon kee babat poochha to unaka javab tha- main is bare men bat nahin karana chahata- log baolenge. manavata ko intajar hai ki gujarat ke log ab nafarat kee rajaniti ke khilaf baolen aur apane bachchon ko nishkalank bhavishy den. yahi gujarat ka sachcha gaurav hoga. yah har manav ka sachcha gaurav hoga.

thoda sa chand, thodi si gappa

pichhale varsh hindi ke jin bade kaviyon kee janm shatabdi manaee gaee, unamen se sirf nagarjun se main do bar mila hoon. padha thoda bahut sabhi ko hai, par itana nahin ki kuchh kah-likh paoon. vaise bhi sahity se aupacharik roop se n jude hone se itana samay bhi nahin rahata ki shodh kee drishti se sahity ka adhyayan kar paoon. baharahal, haidarabad vishvavidyalay ne pichhale sal jab in kaviyon kee janm shatabdipar samaroh kiya, to mujhe bhi kuchh kahana tha. jyada ganbhir kritiyon se bachate hue shamasher kee bachchon ke lie likhi kavita par mainne jo kuchh kaha, use bad men koshish kar likh dla tha. abhi char din pahale udbhavana ka shamasher smriti ank aaya to yah aalekh mere dhyan men aaya.agar isamen koee kam kee bat hai, to sandarbh dete hue koee bhi isaka istemal kar sakata hai.

thoda sa chand, thodi si gapp

(aktoobara 2011men hindi vibhag, haidarabada vishvavidyalay men padha prapatr)

shamashera bahadur sinh ke shabd karm para charcha karane kee yogyata mujhamen nahin hai. par khushakismati se mujhe baolane ka mauka mila hai to main unakee ek aisi kavita para kuchh sochane samajhane aur aapase guftagoo karane kee koshish kar raha hoon, jis par jyada kuchh nahin kaha gaya. shamasher svayan is kavita ke shirshak 'chanda se thodi si gappen' ke niche koshthaka men ek tarah se upashirshak rakhate hain, 'eka das gyarah sal kee ladakee kee bat'. spasht hai ki das gyarah sala kee ladakee vayask anubhavon se vanchit hai aur ham aap ikatthe hokara batachit karen to vayask batachita hi hongi, yahan bachchon kee kya bisat!

bangla ya malayalam jaisi bhashaon ko chhoda den to bharatiy bhashaon men vayask sahity likhane vale bachchon ke lie kam hi likhate hain. shamasher ne luis kairal ke 'elisa in vandaralaind' ka 'aashcharyaloka men elis' shirshaka se anuvad kiya hai. bhasha sinha ke sansmaran se ham yah bhi janate hain ki ve bachchon ko kahaniyan sunane men mahir the. par bachchon ke lie maulik prakashit kavita yahi ek 'chanda se thodi si gappen' milati hai.

chanda ke bare men vishv kee sabhi bhashaon men khoob likha gaya hai. prithvi ka yah ekamatra naisargik upagraha kabhi dharati ka hissa hota tha. isalie bhi shayad prithvi par prana chandrama se khud ko juda mahasoosa karata hai. poore saur jagat men moola grah kee tulana men aakar kee drishti se chand sabase bada upagrah hai. yah takanikee bata mahattvapoorn hai kyonki isi vajah se chand hamen itana bada dikhata hai ki ham vahan charakha katati budhiya ya kharagosh aadi kee kalpana kar sakate hain . isilie vah rata ka vah musafir hai jisase kabhi ham janana chahate hain ki vah hamen batae ki mera kasoor kya hai ya kabhi aur jo premiyon ka mukhada banata hai aur ham poochhate hain ki vaha kyon sharmaya.

vaise chand ke ' chand' hone kee vajah usake apane oorja srot ka n hona bhi hai. yani sooraj kee tarah uchcha tap ka srot vah nahin hai. vaha shital hai, usake prakash men jalan nahin, komalata hai, duhkhamochak taralata hai. filmi giton se itar bhi sahity men chand ko kaviyon, rachanakaron ne anaginat bar bulaya hai. sukanto bhattacharya kee 'poornimara chand jeno jholasano rooti' ya mangalesh dabarala kee panktiyan 'chanda ke bare men ab bhi bachche kahin jyada janate hain ' hon, chand har jagah hai. par badon aur bachchon ke lie chand hamesha hi alag raha hai, sivay shamasher ke. main is bat par aapaka dhyan dilana chahata hoon ki shamasher kee chanda se gappen das gyarah sal kee ladakee kee gappen to hain hi, vo meri aur aapakee gappen bhi hain. vaise to hara bade men ek bachcha hota hai. par main us bachche kee bat mahin kar raha. main 'chanda mama door ke' vale chand se shamasher ke chand ko alaga kar raha hoon.

bhasha sinh ke anusar shamasher is bata par bahut jyada jor dete the ki ladakiyan mazaboot banen aura saj-sajavata ke chakkar men n paden. bhasha ne apane sansmaran men is bata par kafi jor diya hai. main yahan kahana chahoonga ki bachchon ke lie badon ke man men jo tachchhilya kee bhavana hoti hai, shamasher usase alaga unhen kahin aur adhik jagah dena chahate hain. isalie unaka chanda chanda mama nahin hai, vah vaisa hai, jaise unakee una kavitaon ke any binb hain, jinhen ham bachchon ke lie pathaniy nahin manate.

masalana kavita kee panktiyan dekhen -

'gola hain khoob magar/ aapa tirachhe nazar aate hain zara'

yah bala sulabh soch hai, aisa manane vale kam hi honge, par yah hai. tirachhapana kaee arthon ko lie hue hai aur ye sabhi vahi arth nahin jo aap hama sochate hain. bachche kaise isa tirachhepan ko dekhate hain aur kitane aayamon men dekhate hain, yah janane ke lie hamen unake sath samay bitana padega.

'aapa pahane hue hain kul aakash

taron-jada;'

shamashera kee kaee kavitaon men aakash aura apekshaaakrit kam rachanaon men taron ke sandarbh hain.

- aasamana men ganga kee ret aaeene kee taraha hil rahi hai. (tooti huee bikhari huee )

- kitani oonchi ghasen chand taron ko chhoone ko hain (eka aadami do pahadon ko kuhaniyon se thelata)

- poora aasaman ka aasaman hai/ ek indradhanushi tal (poora aasaman ka aasaman)

- moha min gagan lok men bichhal rahi (vijayadeva narayan sahi ke aalekh men uddhrit)

- main khule aakash ke mastishk men hoon (vijayadeva narayan sahi ke aalekh men uddhrit)

aur 'eka pili sham' shirshaka kavita kee vah adbhut pankti -

'eka pili sham
patajhara ka zara ataka huaa patta
shant
meri bhavanaon men tumhara mukhakamal
krisha mlan hara-sa
vasana doobi
shithila pal men
sneha kajal men
lie adabhut roop komalata
aba gira ab gira vah ataka huaa
aansoo sandhy tarak sa
atala men'

'tarak' jo atal men hai aur chand jisane sara aakash pahana huaa hai. ek vertical aura doosara horizontal, moola bat prasar hai.

aura kaee sandarbh hain -

'aakashe damama baje' men nabhikeey visfot ka aakash,

'usha' men prat nabh tha bahut nila shankh jaise / bhora ka nabh

' o mere ghar men' tare die mujhe anaginati

'gili mulayam laten' men gili mulayam laten/ aakasha / sanvalapana rat ka gahara salona

aur aage - naya gaharapan /tumhara /hridaya men /dooba chala jata /na jane kahan tak /aakash-sa /

o sanvalepan /o sudoorapan /o keval /layagati...



to 'tirachhe nazar aate hain zara' aakhir kya hai?

ya 'aapa pahane hue hain kul aakash taron-jada'; - yah kya hai? ise padhate hue van khokh ke 'stari naits' kee yad nahin aati?

main samajhata hoon ki ek vaicharik samajha is kavita se hamen milati hai - bachchon ke lie likhi rachanaen bhi aindrik baodha se judi honi chahie aur vah mahaja nanasens ke lie nanasens nahin hona chahie.

'elisa in vandaralaind' ka anuvad karane vale aur niyamita roop se bachchon ko ramayan mahabharata kee kathaen sunane vale shamashera ke pas kalpana, soddeshy ya bina kisi uddeshy ke nanasens,- har tarah ke auzara unake pas the. par kavita men vaha bade selektiv hain. yah vaha kathin esthetik hai jo yah manga rakhati hai ki kisi ek prasang men sundar kee kalpana, bakee jo kuchh hai, usase asangat nahin ho sakati. shamasher jaise saundarya ke upasak ke lie yah bat badi ajib lag sakati hai, par sachamuch yah eka vaigyaaanik kee saundary-upasana hai. brahmand men anaginata taron ka hona aur chand kee kalaen - ye vaigyaaanik tathy hain. ek samanya vyakti bachche se batiyane ke lie chanda mama ya aise kisi paranparik binb ka istemala karega. aise samany binbaon ka bhi apana mahattv hai. par shamasher kee saundary kee khoj aisi hai, jo tathyon ke sath sangati rakh kara chalati hai. jaise sarveshvar dayala saksena ne 'ibna batoota' ko bachchon ke lie vaisa hi rakha, jaisa ki vah tha - retile toofanon men yatraaaen karata huaa, dhool sane nak-kana ragadata huaa.... isi tarah shamasher aakash, taron aur chanda ko rakhate hain. srishti men manava ka prasangik matra hona, chand taron ka utana hi arthavan hona, jitana ki manava hai, ye sabhi tatv ek aisi soch ko samane late hain, jo apane samay kee agragami soch thi.

kavita men fir aage dekhie -

... hamako buddhoo hi nira samajha hai!

ham samajhate hi nahin jaise ki
aapako bimari hai :

aap ghatate hain to ghatate hi chale jate hain,

aur badhate hain to bas yani ki
badhate hi chale jate hain- ..



nishchit hi 'bimara chand', 'sundara chand', 'muskarata chand', 'musafira chand' aadi any prachalit binbaon se kahin jyada rochak hai. par kya yaha mahaj hamare shabd-sansara ko aage le jata hai, ya isamen aur bhi koee bat hai? kya chand bimar bhi ho sakata hai? shamasher chand kee kalaon ke aavartti gunadharma kee bat kar rahe hain. agar yah bimari hai to isaka upachar bhi hoga. jab shamasher yah kavita likha rahe hain, antariksha vigyaaan men tarakkee charam para hai. chand jaise hi, prithvi kee parikrama kar rahe, aakara men bahut chhote kritraim upagraha banae ja rahe hain. agar aise kisi upagrah men ham baithe hon, jo chand kee hi gati ke sath sangati rakhati aanupatika gati se dharati ke charon or ghooma raha ho, to hamen chand kee kala badalati nahin dikhegi. aaj yah mahaj ek vaigyaaanika tathy hai, para jab shamasher yah kavita likh rahe the, una dinon antariksha vaigyaaanikon ke zehan men yah ek kavita jaisa khayal tha, jo vastavikata men moortt ho raha tha.



...dama nahin lete hain jab tak bi l ku la hi
gol n ho jaen,
bilakul gol .
yah maraj aapaka achchha hi nahin hone men...



yahan 'maraj' shabd anokha hai. un dinon, yani pachas sal pahale, hindi kavita men, 'maraj' shabd shayad hi kahin aaya ho. rog ya marz to ho sakata tha, para 'maraj' alag hai. har dina har hindibhashi yah shabd istemala karata hai - yaha bat aur hai. malayaj ne apane aalekha men shamasher par likha hai - 'agyaey ne bhale unhen kaviyon ka kavi batalaya ho, svayan shamasher kee aakankshaaa hamesha janata ka kavi banane kee rahi hai - bina kala kee uchchatama sharton se samajhauta kie hue. aur janata ka kavi vahi ban sakata hai jo janata kee bhasha men - usakee baolachal ke sahaj, saral, pravahayukt, muhavaron vali bhasha men - apane marm kee bat rakhe. shamasher ji hindi kee khadibaoli men aisi bhasha ka aadhar urdoo manate hain. '
tatpary yah ki shamasher bachchon ke lie bhi ek naee bhasha aur ek naya farm gadh rahe the. chandrama par vijay prapta karana jaisa gaurav git ya ya chandamama se batiyana jaisi loriyon se alag kavita - sachamuch kavita kee zamin banane kee soch rahe the, aisi kavita jo bachchon ke naisargik vikas se jude. janm ke uparant jivana kramashah vyakti men nihita manavata ke vinash ke khilafa sangharsh kee prakriya hai. samajik paravarish aur aupacharika shikshaaa men bahut kuchh aisa hai jo hamen apani naisargik asmita se door le jata hai. isalie bachchon ke vikas par gaharaee par sochane vale anek chintakon ne aupacharika skooli shikshaaa kee aalochana kee hai. ek sachet kavi se bhi yahi apekshait hai.
is bat ko aage badhate hue main kahana chahoonga ki saundary-baodha se alag avachetan kee un tahon taka jakar shamasher ya kisi bhi kavi ko samajhane kee zaroorat hai, jahan se usaka patha vastutah nikala ho sakata hai. shamasher ke bare men padhate hue aksar aisa lagata hai ki ek stara ke bad har koee unhen chhod sa jata hai. apane samakalin jina samajik rajanaitik savalon se ve joojh rahe the, una savalon kee upasthiti jaise unakee jyada padhi gaee kavitaon men kam hi hai, hama yahi jan pate hain. mera man yaha man nahin pata aur main ek zida ke sath unamen aisi baten dhoondhata rahata hoon, jo unhen behatar janane vale kharija kar dete hai. aksar kaha jata hai ki apani rajanaitik pratibaddhata ko unhonne kavitaon se jyadatara door hi rakha. par agar moortta vastu jagat men amoortt saundarya ko shamasher dhoondh lete the, to kya moortta samajik sachchaiyon par jo amoortt vaicharik saval una dinon samyavadi chintan ke kendr men the, parti ke menbara hote hue kya ve unase achhoote rah sakate the. spasht hai ki kisi bhi kavi kee har kavita ke prati aisa aagrah bachakani bat hogi, par shamasher kee kuchha kavitaon men jo shabd chitra hain, kya unamen sachamuch hamen aisi vaicharika ulajhan kee talash nahin karani chahie? vah aadami jo do pahadon ko kuhaniyon se thela raha hai, apani sham ko subah se mila raha hai, use ulajhate do badalon ke tar kya mahaj sundara shabd chitra matra hain? jis tarah mangalesha jab 'chanda ke bare men ab bhi bachche kahin jyada janate hain ' kahate hue samakalina samajik rajanaitik samasyaon kee or sanket kar rahe hain, usi tarah shamashera ke saundary-baodha men kuchh aur bat hai, jo shayad abhi taka chhooti huee hai.
main apani bat ko skatalaind ke kavi Andrew Lang kee ek kavita kee panktiyon se poori kar raha hoon -
Who suddenly calls to our ken (pragyaaa)
The knowledge that should not be there;
Who charms Mr. Stead with the pen,
Of the Prince of the Powers of the Air;
Who makes Physiologists stare -
Is he ghost, is he demon, or elf,
Who fashions the dream of the fair?
It is just the Subconscious Self. (The Ballade of the Subconscious Self – Andrew Lang)
shamasher ke kavita karm men avachetan kee bhoomika kya hai ? sanbhavatah is tarah se dekhane par chhoote hue shamasher vapas ham tak lautenge. kaha ja sakata hai ki yah zid mahaja avachetan ko talashane kee nahin hai, kyonki shamashera agar sachamuch jo prakat hai, usase alag kuchh aura bhi kah rahe hain, jo vicharadharatmak hai, to vah avachetana kaisa?

aashikee men nili baingani ho chukee rahen, kavita aur kranti

edrien rich ka chale jana ek yug ka ant hai. mainne bahut jyada to nahin padha, par jitana padha, usase ve meri priy kavi ban gaeen. sattaees sal pahale videsh se lautate hue unakee kavitaon kee ek moti kitab le aaya tha. un dinon yahan unako koee janata n tha. ek bande ne kitab li aur bahut bad men use lautane ko kaha to pata chala ki usane vah kitab kahin sadak se li thi. bad men ek unake vaicharik aalekhon kee ek kitab rah gaee thi. kabhi kabhar padhata, fir vah kitab bhi beti apane sath le gaee. isalie idhar kaee salon se unako padha n tha.

unakee ek kavita ka anuvad karane kee koshish kar raha hoonh

drimavud (sapanakath)

taiping staind kee purani, sasti, khuradari lakadi men
ek zamin ka vistar hai jise keval ek bachcha
ya bachche kee badhi umr kee chhavi, ek kavi, sapana dekhati
ek straee, dekhati hai, jab ki use din kee aakhiri riport
taip karani chahie. agar yah ek naksha hota, jise ki
use lagata hai ki safar ke lie yad rakhana hai, to isamen dhundhale
ragistanon men vilin hote dhaloo tile dar tile, kabhi kabhar
kahin haritima aur kadachit koee chhota pokhar dikhate.
agar yah ek naksha hota, to yah usake jivan ke
aakhiri padav ka naksha hota; vikalpon ka nahin,
balki ek bade vikalp, jise usane chuna, ke bhinn
svaroopon ka naksha hota. vah aisa naksha hota,
jisamen vah apane sailani kshanon ko dekh sakati,
un rahon ko jo aashikee men nili baingani ho chukee hain,
jinase vah jan sakati hai ki kavita kranti nahin hoti,
kranti kee zaroorat ko samajhane ka jariya hoti hai. ab
jab brookalin gais kanpani kee thok men banae, thok men
par majaboot aur tikaoo bane, is lakadi ke staind ko
yahan yahi hona hai, itana sada itana hathi svapnachitra,
to use lagata hai ki sapana aur kath jud jaen,
aur yahi kavita hai aur
yahi der se taiyar kee gaee riport hai.

khabar aur ek purani kavita

khabar yah ki vani se mera naya sangrah aa gaya hai. mujhe abhi bhi prati mili nahin hai, kal parason milane kee ummid hai.

aavaran lal ratnakar ji ka hai.
*********************

pash kee smriti men likhi yah kavita shayad pahale bhi kabhi post kee hai. jinhonne n dekhi ho, unake lie fir se. yah kavita 1994 men jalandhar ke deshabhakt yaaadagar sabhagar men padhi thi. gurasharan bhra ji to aayojak the hi, us bar panjabi ke kavi lal sinh dil ko sammanit kiya gaya tha.

pasha kee yad men

choonki ek fool ho sakata hai ek sapana

barisha men bhigi dopahar

vatana lautakar gandi mitti par bhinabhinati makkhiyon ko

dekhane kee ichchha

ya mahaj lete lete ek aur kavita socha pana

eka sapana ho sakata hai

isalie samay samay par kuchale jate hain fool

unakee goliyan danadanati hain

meghadooton ke ek ek tapakate aansoo ko chirakar

ve basana chahate hain prithvi par

sookhi aankhon vali prajatiyan

aura chaurahon par ghoshana hoti hai nirantar

khabaradara sir mat uthana

rengate chalo sanbhav hai aasaman dikhate hi

fira janm le baithe koee kavita

ve mashinon men apane nakali danton kee hansi bikherate aate hain

sabhya shalin kapadon men lafzon ko bandh aate hain

ve aate hain kaee kaee bar

kale kale chashmon se apani lal aankhen dhanke aate hain

unakee koshish hoti chappa chappa dhoondhane kee

peda paudhon ghas foos hava pani men

jitana khataranak hai hamare lie sapanon ka mar jana

utana hi khataranak hai unake lie fira fir kavita ka janm lena

isalie jab kabhi kavita khil uthati hai

unakee nasen fufakarati hain kale nagon si

aura baukhalahat men ve jalana chahate hain chandani raten

mitti kee mahak hamen dhank leti hai

ve jashn manate hain is bhram men mashagool ki

eka insan nahin vakaee usake sapanon ka katl kiya ho

sadiyon bad kavita fail chukee hoti hai door-door

dina men sooraj aur rat men taron men hoti hai kavita

kheton khadanon men skoolon men

parivara men sansar men

hoti hai kavita

asin ladange sathi asin ladange sathi

(itavari patraika: 1997)

- 'dyari men teees aktoobar' sangrah men shamil

aalochana ke prashnapatra

pata nahin yah kavita kab likhi thi, shayad tventi-tventi vale dinon men ya usake bhi pahale.

pahali janavari ko janasatta men prakashit huee.

ashlilata kee kaee sari paribhashaen hain is kavita men - ek mere apane akadamik duniya ke sath judi hai.

ashlilata par mainne kaee sari kavitayen likhi hain - yah unamen se ek hai.

sanyog se yah tab chhapi jab bharat kee kriket tim kee kismat jahannum ke chakkar kat rahi hai.

aur aaj saeennath ne bhi kuchh uchhal diya hai>

ashlil kavita

paid, dastane, helamet men
javan ladake
vakaee ek aur jang

vajib logon kee baton men jumle
kriket kriket kriket
ekabar sath chhidi purani bhi jang
ek jang aur
aur ek jang
men chhidi jang
asali jang

akhabar ti vi vebasait intaranet
logon ne jam kar ladi jang

aise hi vakt men dekha mainne
chithadon se jhalakata usaka sookha jism badarang.

is tarah likhi ashlil kavita mainne.
ashlil aur tatkalik.

kavita ko kahani banate hue mainne ashlilata ka chart banayah

kriket kriket kriket – jang
purani jang – jang
jang aur jang men jang - jang
jism sookha chithadon men - jang
meri chahat - jang
tatkalikata - jang
ashlilata kee variyata men in jangon ko sajao prashn
socha mainne aalochana ke prashnapatra ke lie
aur kagaj kalam samet laga jaruri kamon men.

tis sal pahale naya sala

tis sal pahale kabhi ye kavitaen likhi thin. doosari vali shayad 1990 ke aasapas janasatta ke chandigadh edishan men chhapi thi. un dinon dakshain afrika men naslavadi tanashahi thi.

naya sal

1

aise hara din vah udas hota hai

jab loga naya sal manate hain

hathon men jam thame

ek doosare ko chutakule sunate hain

vidiyo filmen dekhate

hansate hansate behal hote hain

vah havaon men tairata hai

aise kinar dhoondhata

jahan nachati gati bhid men

vah bhi shamil hai

jab ullasa ke chhor par pahunchata hai

thand kee chadar aa jakadati hai

baton men mashagool log

usase door chale jate hain

vah unakee or badhate hue

zamina par panv gadane kee

koshisha karata hai

vah doobane lagata hai

hava usake nathunon men jor se ghusati hai

dam ghutate hue sahasa use yad aate hain

purane unmad bhare git

jo pahadon ke bich akele gae the

halanki vah akela n tha

n vo ghatiyan

ghatiyan thin.

2

har nae sal men ek bat hoti hai

vah bata pichhale sal ke hone kee hoti hai

pichhala sal hota hai bahut sari dhadakanon ka

samay aksha par band ho chuka ganitiya samooh

pichhala sal hota hai

udasi bhara

aane vale sal ko kale sae sa ghere hue

anaginata savalon bhari aankhon ka tanav hota hai

anaginata anishchitataen nae sal men patakata

apane kie par attahas kar gujarata

pichhala sal hota hai

khoon se range bade dinon ka

yuvana ke bar bar asavadhan aakrosha ka

pichhala sal hota hai

tin sau painsath dakshain afrikee dina raton ka

anaginata upahason ka

hota hai pichhala sal

pichhale sal kee ye baten

hoti hain nae sal men

thake hue ham

har nae sal yad karate hain pichhale salon ko

kab aaega hamara naya sal!

durghatanaon aur dusvapnon ke do hafte aura

to socha yah gaya tha ki buk feyar men ghoomenge. do hafte mainne likha nahin to buk feyar bhi nahin huaa. ab kal se shuroo ho raha hai.sthan bhi badal gaya hai. isi bich tamam taza durghatanaon aur purane dusvapnon ke bich do hafte aur guzar gae.

kaee sal pahale mere pi ech di suparvaizar amarika se bharat aae hue the aur main unase milane chandigadh se dilli aaya tha. je en yoo men unake bhashan ke bich ham batachit kar rahe the, mere gurubhaee jo in dinon haidarabad vishvavidyalay ke kulapati hain, unake aafis men baten ho rahi thin. baten desh kee tarakkee par ho rahi thin. mainne hatasha se kuchh hi dinon pahale hariyana ke mandi dabhavali ilake men krisamas ke ek din pahale ek skool men ek samaroh ke dauran lagi bhayankar aag ka zikr kiya jisamen koee do sau log mare gae the, jinamen adhikansh bachche the. sunakar profesar ne kaha ki tum in baton se zara jyada hi prabhavit hote ho. hal kee kolakata kee durghatana ko lekar main itana nahin roya jitana un dinon aisi ghatanaon par sochata tha, to kya yah meri tarakkee kee pahachan hai ya jame hue dukhon kee, jinase main kramashah patthar banata ja raha hoon.


mark tali ne kaha hai ki 'jugada' aur 'chalata hai' manasikata se hindustan aage nahin badh sakata. hamara kahana hai ki zamini sachchaiyon se alag hatakar ham mahan hi mahan hain manasikata se bhi nahin.