yoo pee kee ladaaee men baabaa chnp gae

dillee ke raamaleelaa maidaan men jo huaa vah koee rananaitik bhool naheen thee jaise ki abhee kaangres paartee, pooree tarah bachaav kee mudraa men aa jaane par, bataa rahee hai. asal men yah ek laain se palatee maar kar doosaree laain pakad lene kaa jhatakaa thaa. kaangres men pichhale kuchh samay se do laainen aapas men takaraatee rahee hain. ek laain to saaf taur par sattaa par kaabij hai aur jisakaa maksad hai desh men bhoomandaleey pratimaanon par poonjeevaad kaa vikaas karanaa. manamohan sinh, pranav mukharjee aur chidambaram is laain ke pravaktaa hain. doosaree laain kaa maksad hai kaangres ke puraane kile uttar pradesh men sattaa haasil karanaa. san 1989 ke baad se kaangres kaa yoopee se jo safaayaa huaa hai to dubaaraa vahaan sattaa kee usakee fsal bataaee par bhee kaatane laayak bhee naheen ho sakee hai.

raahul baabaa kaa jaadoo bhee nihaayat beasar rahaa hai. chaalees kaa ho jaane ke baad bhee unake andar kisee bhee tarah kee raajanaitik buddhi panapatee naheen dikh rahee hai. aur kaangresajan is baat par ekamat hain ki sattaa haasil karane ke lie gaandhee parivaar kee kisee sadasy kaa sadar kee kursee par baithanaa unake lie bhaagyashaalee rahataa aayaa hai. chaahate to vo asal men ye hain ki raahul ke badale priynkaa jee topee pahan len magar soniyaa jid karake baithee hain ki pradhaanamntree banegaa to meraa betaa hee. aur betaajee bhee paapaajee ke nakshekdam par chalane ko betaab hain. lihaajaa digvijay sinh kee ghaagh buddhi ko unakee sevaa men lagaa diyaa gayaa hai. tabhee se digvijay sinh kaangres kee doosaree laain ke pravaktaa ke roop men ubhare hain jisakaa mkasad, jaisaa ki pahale kahaa, yoopee men sattaa haasil karake kendr men poornabahumat kee sarakaar men raahul gaandhee ko pradhaanamntree banaanaa hai.

indiraa gaandhee ke samay tak kaangres kaa vot teen taraf se aataa thaa- braahman, dalit aur musalamaan. raajeevagaandhee ne 1989 ke chunaav ke baad in teenon par se apane ijaaredaaree gnvaa dee. 1987 ke bhaagalapur ke dnge aur haashimapuraakaand ke baad se musalamaan kaa kaangres se poorn mohabhng ho gayaa aur unhone doosaraa raastaa dekhaa. aur 1984 ke baad se nirantar ek shakti ke roop men badhtee beeesapee ke kaansheeraam ne dalit ko jagaakar bataa diyaa ki kaangres unake voton kee hakdaar kyon naheen hai. dheere-dheere dalit votabaink bhee kaangres ke haath se ret kee tarah khisak gayaa. aur in donon ke jaane ke baad braahman jaati ke vot kaangres ko milate to rahe magar kisee baink kee tarah naheen. aur pichhale chunaav men to maayaavatee ne vo bhee chheen lie.

digvijay sinh ne raahul gaandhee ko samajhaa liyaa hai ki yoopee men vaapasee in jaatiyon kaa vot mile binaa mumakin naheen hai. lihaajaa raahul, raajakumaar ke mohak chehare se bahak sakane vaale dalito ko kanavins karane men lage hain ki vo unake kitane hitachintak hain. doosaree taraf adhik kathin musalamaanon ko baraglaane kaa kaam digvijay ne apane haath men liyaa hai. braahmanon kee chintaa vo abhee naheen kar rahe hain kyonki jab sattaa milatee dikhaaee degee to paramparaa se hameshaa se sattaa ke kreeb rahane vaalee braahman jaati aasaanee se vaapas lautaa lee jaaegee.

iseelie jab se unhe yoopee kaa prabhaar milaa hai musalamaanon ke bheetar maujood alpasnkhyak bhay ko bhaane vaalee baaton ko kahane kaa vo koee maukaa naheen chhodte. ye bahut hee afsos kee baat hai ki is desh kee raajaneeti kee dhuree bade taur par bhay se prachaalit hotee hai. is dhuree kaa ek pahaloo hai jisamen musalamaanon ko hindoo kattarataa kaa bhay dikhaakar vot lapete jaate hain aur usee dhuree kaa doosaraa pahaloo vo hai jisamen hinduon ko musalamaan kattarataa kaa bhay dikhaakar vot lapete jaate hain. vaamapnth ko inamen se khurachan bhee naheen milatee lekin vo khud apane haathon se is dhool ko apanee aur apane samarthakon kee aankhon men jhonkataa rahataa hai.

jab baabaa raamadev ko earaport lene chaar mntree pahunche to usake peechhe manamohan kee samajhautaaparast laain kaam kar rahee thee jo poonjeevaadee vikaas ke lie shaanti kaa maahaul chaahatee hai aur vyavasthaa men thode-mode sudhaar karane kee bhee pakshadhar hai. lekin jab aadhee raat ko sote hue logon par pulis ko chhod diyaa gayaa to vo digvijay kee laain thee jo saaf taur par hindoo dikhane vaale aur hindoo prateekon kaa istemaal karane vaale baabaa ko thag bataakar musalamaan ko unake hitachintak hone kaa vishvaas dilaanaa chaahate hain. jab ve osaamaa ‘jee’ ke dafn-kafn ke prati chintit hote hain to usake peechhe bhee hee yahee mnshaa kaam kar rahee hotee hai.

aur baabaa ko aar es es kaa mukhautaa bataane ke peechhe bhee yahee soch hai ki musalamaanon ko daraayaa jaay aur ye bataayaa jaay ki kaise vo aar es es ke khilaaf hain aur isalie unake paksh men hain. jabaki baabaa raamadev kaa aar es es se koee pratyaksh sambandh naheen. jo mudde aar es es uthaataa rahaa hai vo baabaa bhee uthaa rahaa hai aur aar es es unakaa samarthan bhee kar rahaa hai. isee aadhaar par unhe aar es es kaa keech malakar malin kiyaa jaa rahaa hai. ye dilachasp hai ki kaise koee muddaa kisee sngathan ko malin karataa hai aur fir sngathan hee doosare muddon ko chhoo dene bhar se mailaa kar detaa hai. ab bhrashtaachaar aar es es ke chhoo dene se mailaa ho chukaa hai. aur rahee baat raamadev kee to vo jaahiree taur par aaryasamaajee paramparaa men hai. aaryasamaaj bhee ek samay men musalamaanon ke saath sngharsh kee bhoomikaa men rahaa hai magar aam musalamaan ko vo sookshm antar kaun samajhaae. aur ab aar es es kaa khauf faishan men bhee hai to iseelie digvijay har baat ghumaa-firaa kar aar es es kee or mod dete hain.

baabaa kaa tamboo ukhaadkar kaangres ne 2012 ke yoopee ke chunaavon men musalamaanon ke vot par apanee daavedaaree pesh kee hai aur maayaavatee ko seedhee chunautee dee hai. kyonki asal men maayaavatee hee kaangres kee viraasat par kundalee maarakar baith gaee hain. dalit, musalamaan aur braahman kaa sameekaran ab unake paas hai. kaangres kee is chaal ko maayaavatee bhee achchhee tarah samajhatee hain iseelie jab baabaa ko dillee se hakaalaa gayaa to maayaavatee ne unako bhaav denaa to door yoopee kee seemaa men vaapas ghusane bhee naheen diyaa. vo naheen chaahateen ki musalamaan ke beech yah impreshan jaay ki vo baabaa ko badhaavaa de rahee hain. apane vyavahaar men maayaavatee ne kaheen adhik raajanaitik paripakvataa kaa mujaahiraa kiyaa hai.

kuchh bhatake hue log bhale yah samajhate rahen ki bhrashtaachaar 1991 ke aarthik neetiyon kaa parinaam hain magar ghute hue samajhadaar log jaanate hain ki bhrashtaachaar yugon puraanaa rog hai. praacheen kaal men thaa aur mugl kaal men bhee. kampanee ke gore bhee is rog se grast the aur aajaadee ke tathaakathit matavaale bhee. beech-beech men janataa aajij aakar hallaa machaatee hai magar vaapas dharre par laut jaatee hai kyonki har aadamee jo doosare ke bhrashtaachaar se dukhee hai apane bhrasht aacharan ke saath sukhee hai. baabaa raamadev ne bhee bhrashtaachaar kaa jhandaa apanee sastee lokapriyataa ko aur bhadkaane ke lie uthaayaa hai. baal-daadhee badhaakar shaadee n karane se aadamee vaastavik brahmachaaree naheen ho jaataa. brahm ke alaavaa bhee bahut kuchh men vicharan karane vaale baabaa ne bled aur shaadee se sanyaas bhale liyaa ho saansaarikataa se sanyaas naheen liyaa hai.

baabaa kitane aatmakendit aur mahatvaakaankshee hain, ye koee bhee dekh sakataa hai. agar unhe vaastav men bhaarat aur bhaarateey maanas men vyaapt bhrashtaachaar kee chintaa to hai to bhrashtaachaar kee jad par vaar kyon naheen karate? aachaar par? dharm to samaaj kee ikaaee vyakti ko maanataa hai. samaaj parivartan kee dhuree vo vyakti ko maanataa hai. iseelie saadhu samaaj ko naheen badalataa, svayn ko badalataa hai. baabaa kahaan anashan men jut gae?

anashan baapoo kaa hathiyaar thaa aur yaad rahe baapoo saadhu naheen, raajaneetijng the. unakaa anashan apane bheetar kee vrittiyon par kaaboo paane ke lie naheen thaa jaisaa ki har sachchaa dhaarmik aur aadhyaatmik vyakti karataa hai, unakaa anashan raajanaitik lakshy ke lie hotaa thaa. isalie koee agar ye kahe ki baabaa to raajaneeti naheen kar rahe the, to vo naasamajh hain. sirf chunaav ladnaa hee raajaneeti naheen hotee. raajy kee neeti parivartan ke lie jo kuchh bhee kiyaa jaay vo sab raajaneeti hai.

magar baabaa kachchaa hai. vo digvijay sinh jaisaa ghaagh naheen hai. raajaneeti usake bas kee naheen. achchhee raajaneeti karane ke lie sirf achchhaa aadamee honaa jrooree naheen, kutilataa jrooree hai. aur baabaa ke to achchhe hone par bhee sandeh hai. baabaa kaa asalee yogadaan to yah ho sakataa thaa ki vo vyaktiyon ke bheetar bhrashtaachaar ke anaitik beej ke viruddh aadhyaatmik jng kaa ailaan kare. magar vo yah kar saken ye bootaa unamen naheen hai. jis vyakti ne yog ko mahaj shareer ko ek svasth rakhane kee paddhati banaa diyaa usase aap kisee aadhyaatmik samajh kee kyaa ummeed kar sakate hain? jis patnjali ke naam par unhone apanaa vidyaapeeth banaayaa hai unakee do hajaar se bhee puraanee kitaab yogasootr men kisee aasan kaa koee jikr naheen hai, vo sirf ek daarshanik-aadhyaatmik siddhaant hai. aasan-bandh-mudraa vaalaa ye snskaran to gorakh aur machhandar ke baad nauveen-dasaveen sadee se aayaa hai. aur usakaa bhee dhyey shareer men ramanaa naheen, sthool shareer ke paar jaanaa hee hai. par vo sab kise yaad hai?

dillee se nikaale jaane ke baad baabaa ne jis tarah kee anaavashyak daarunataa kaa muhaavaraa chunaa hai usase kuchh log bhale hee dhokhaa khaa jaayen par adhikatar log unakee nautnkee ke aar-paar dekh sakenge.