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Special:A short story of an old man

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 Special Subah ke do baje, ek rajneetik charcha ke beech, dhyaan stretcher par gaya. Main aur mere paas khade dono aparichit bhi stretcher ke paas gaye. Woh ek boodha aadmi tha, lagbhag 60 saal ka, sir par baal nahi the, kapde matmaile the aur shareer bhi, pant ka hook khula tha. Dekhkar lag raha tha ki, ‘woh gareeb hai’. Pehle laga ki woh mar gaya hai, phir dhyaan diya toh woh saansein le raha tha. Nazar uske haathon ki ungliyon par gayi. Ek haath se usne apne doosre haath ki pichki hui chaaron ungliyan pakad rakhi thi, aur doosre haath ki shayad railway track par hi reh gayi thi. Khoon bahe ja raha tha aur woh bas thar-thar kaanp raha tha. Kuch log photo kheench rahe the, main bhi baar-baar apni pant ki jeb tatol raha tha, taaki mobile nikaalkar video bana sakoon, par nahi kar paaya. Ambulance aa chuki thi. Ek policewaale ne mujhe apna phone diya, boodhe ko le jaate waqt ki tasveer kheenchne ke liye. Maine tasveerein leen. Usko ambulance ki beech ki seat mein letaaya gaya, bheed ...
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Theory of GOD: Bhagwan ki Paribhasha Mere Nazariye Se


Theory of GOD: Bhagwan ki Paribhasha Mere Nazariye Se



A surreal philosophical scene showing human evolution, a person contemplating the universe, religious symbols, and a glowing brain representing the human idea of God.



Kabhi socha hai, agar is duniya mein kuch na hota, sirf aap hote, to kya hota? Kuch nahi hota. Par shayad aap is duniya ke pehle insaan hote.

Jab human ne human banne ki shuruaat ki, ya phir kahein ki bhautik roop se human jab poorn viksit hue, tab unke paas achha shareer to tha, par dimaag ekdum khaali tha. Unhe to bas wahan survive karna tha. Unke paas sochne ki kshamata nahi thi. Unke paas bas unki bhookh-pyaas thi aur zinda rehne ke liye idhar-udhar bhaagna.

Unke paas koi bhaav bhi nahi the—na moh, na pyaar, na sharm.

Kuch bhaav shayad rahe honge, jaise—dar, gussa ya phir saahas.

Yahi woh kram tha jab human ne seekhna shuru kiya. Zinda rehne ke kaaran ne unhe lakdi aur patthar ke hathiyaar banana sikhaya hoga aur chalana sikhaya hoga. Jaanwaron se bachne ke liye ve kahin chhupe honge aur unhe gharon mein rehne aur ghar banane ka khayal aaya hoga.

Inhi sab ghatnaon ke saath ek aur sawaal aaya hoga, jo shayad pehla sawaal hai, aur woh sawaal hai—astitva ka.

Main kaun hoon? Main kyun hoon? Main kahan se aaya hoon? Aur phir mujhe kisne banaya hai?

Ye sawaal vaise hi hai jaise brahmand ke aakhiri chhor ko sochne ki koshish karna, par soch na paana hai.

“Main kaun hoon?” ke sawaal ne shayad naam ya phir rishton ke naam rakhna sikhaya hoga. “Main kyun hoon?” ke sawaal ne shayad jeevan ka koi uddeshya sikhaya hoga. “Main kahan se aaya hoon?” ke sawaal mein maa ka khayal aaya hoga. “Mujhe kisne banaya hai?” ka sawaal thoda mushkil tha, kyunki wahan koi bhautik kaaran nahi tha jise kaha ja sake ki isne mujhe banaya, isne ye duniya banayi.

Par human nature hai ki use theories banana pasand hai. Jaise ki poori science theory-based hai. Woh theories ko tab tak update karta rehta hai, jab tak woh santusht na ho jaaye. Naye sawaal janm lete rehte hain aur woh theories banata rehta hai.

Aur ye wahi samay tha jab God Theory ne janm liya.

Insaano ka kisi dar se bhaagna aur usse bach jaana, ya bahut khush hone par bhi God ko janm dene ka kaaran ho sakta hai. Kyunki insaano ki jab koi badi museebat apne aap khatam ho jaati hai, to woh aksar Bhagwan ko dhanyavaad bolta hai aur jab bahut khush hota hai, tab bhi bolta hai.

Iske alawa kai prakritik kaaran bhi rahe honge, jinhone insaano ke khaali dimaag mein chamatkaar jaisi cheezon ko janm diya aur Bhagwan ke siddhant ko aur mazboot kiya.

Jaise—toofaan se toofaan ke devta, baarish se Indra ya baarish ke devta, agni se Agni Devta. Iske alawa khud poora aasmaan, usmein chamakte taare, Surya, Chandra, ulka, bijli ki chamak—ye sab ek chamatkaar ki tarah hi tha.

Aur ye sab to Bhagwan hi kar sakte hain.

Aapne dekha hoga ki Bhagwan to sabke hain, lekin alag-alag. Hinduo ke alag, Muslims ke alag, Christians ke alag. Sabke tareeke bhi alag, sabki maanyataen bhi alag, sabki bhaasha-boli alag.

Kyunki ye sab ek jagah ke nahi the, balki ye sab alag-alag jagahon se the aur sabne apni-apni maanyataen banayi, sabne apne-apne vichaaron se apne Ishwar ko banaya.

Aatma, janm, mrityu, punarjanm jaise sawaalon ke jawaab seedhe Ishwar se jod diye gaye. Insaano dwara paap kam karne ke liye swarg aur narak banaye gaye, aur har sawaal ke jawaab ke liye nai kahaaniyan banayi gayi, aur sabhi kahaaniyon ko aapas mein jod diya gaya.

Aur phir human santusht ho gaya.

Aur tab se aaj tak nai prathaen, naye culture, nai maanyataen judti gayi aur tootti gayi.

Vastav mein seedhe shabdon mein kahein to na koi Bhagwan hai, na koi kismat hai, na koi paap, na koi punya, aur na koi punarjanm.

Dharti par pratyek insaan ka ye pehla janm aur aakhiri janm hai. Aur hamara dimaag hi humein zinda rehne ka ehsaas karata hai. Jab ye kaam karna band kar deta hai, hum mar jaate hain.

Vastav mein Bhagwan ek vichaar hai. Inka vaastavikta se shayad hi koi naata ho.

Hamara human behaviour hi aisa hai ki woh aatmbodh ke liye maadhyam dhoondhta hai. Woh maadhyam kalpanik bhi hote hain ya ho sakte hain. Bhagwan bhi ek maadhyam hai.

Har insaan apni kshamata ke anusaar sochta hai, kalpanik maadhyam aur nai kalpanaon ko janm deta hai aur inhein hi vaastavikta samjha jaane lagta hai.

Humein pata hai ki ye television current se chalta hai. Ye ek vaastavik maadhyam hai, iska astitva bhi hai, ise hum mehsoos kar sakte hain. Par agar humein is vaastavik maadhyam ke baare mein pata nahi hota, to ye hamare liye chamatkaar ki hi tarah hota. Ismein kai kalpanik maadhyam jud jaate.

Manushya ki jigyaasa ek bahut bade jaal ki tarah hai, jahan har taraf sawaal aur jawaab hai. Aur jawaab bhi buddhimatta ke anusaar hi hai, aur sabse shreshth jawaab hi vaastavik hai ya maana jaata hai.

Khair, main kaun hoon, kyun hoon, kahan se hoon aur kisne banaya hai? Aatma, punarjanm jaise sawaal vaastav mein hote hi nahi, par ye hain aur inke jawaab jaanne ki zarurat bhi nahi hai, kyunki ye insaani dimaag hai aur yahan sawaal uthna to laazmi hai, par us sawaal ka hona laazmi nahi hai.

Aur agli baar Bhagwan ke hone aur na hone par bahas karne ki zarurat nahi hai, kyunki bahas mein koi bhi ek-doosre ko nahi sunta. Woh bas apni-apni baat kehte rehte hain aur kataaksh karte rehte hain.

Ye bahas bas jeetne ke liye hoti hai aur vaastav mein na koi jeetta hai aur na koi haarta hai, bas dimaag kharaab hota hai.

Hum shayad brahmand ke ant ko nahi soch sakte, par humein kisne banaya hai, is duniya ko kisne banaya hai—ye soch liya hai aur santusht bhi hain, aur is par kabhi sawaal karne ki koshish bhi nahi karte hain.

Pata nahi meri theory sahi bhi hai ya galat, par jo bhi ho, Bhagwan ki kalpana waakai khoobsurat hai. Ye kalpana humein poora karti hai, duniya ko behtar banane mein madad karti hai, ye hamare us sawaal ka jawaab deti hai jiska jawaab shayad koi nahi jaanta.

Ye kalpana humein hamare jeevan ke uddeshya se door nahi hone deti hai.



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