महाचिति Mahachiti

सत्-चित्-वेदनामय है जीवन! वेदना विषमता से प्रसूत है, जो नैसर्गिक नहीं, हमारे द्वारा निर्मित समाजार्थिक/ सांस्कृतिक ढाँचे की देन है । हम इस ज़मीनी हक़ीकत को समझें और इस की बुनियाद में रचनात्मक बदलाव लाने हेतु सजग-संलग्न रहें! ताकि, इस स्वच्छन्द खिलावट का जन्मसिद्ध अधिकार हर नर-नारी को उपलब्ध हो; न कि चन्द लोगों का विशेषाधिकार बन कर रह जाए!

जीवन-दर्शन के सूत्र

(1) “ अगर इन्सानों के अनुरूप जीने की सुविधा कुछ लोगों तक ही सीमित है, तब जिस सुविधा को आमतौर पर स्वतन्त्रता कहा जाता है, उसे विशेषाधिकार कहना उचित है ।” -- डॉ. भीमराव आम्बेडकर (2) “ मैं साहित्य को मनुष्य की दृष्टि से देखने का पक्षपाती हूँ । जो वाग्जाल मनुष्य को दुर्गति, हीनता और परमुखापेक्षिता से न बचा सके, जो उस की आत्मा को तेजोद्दीप्त न बना सके, उसे साहित्य कहने में मुझे संकोच होता है ।” -- आचार्य हज़ारी प्रसाद द्विवेदी

बुधवार, 15 जुलाई 2009

kaumarya-pareekshan kee haraqat behoodi hai

Madhya Pradesh men vivah ke pahale ladakiyon ke kaumarya pareekshan ki sarakari haraqat pichhadee samajik soch ke saath behad stree-virodhi kadam ka ek namoona hai.aisa kar ke loktantrik sarakar ke rahanumaon ne is sade huye samaj ki is soch ke aage ghutane se tek diye hain ,jo yah manata hai ki mard ko vivah hetu ek achhootee ya akshatyauvana ladakee chahiye,par stree ko is prasang men kisi achhote (yani jo kisi yaun samband men ab tak na pada ho) purush ki zarurat nahin hai.purush ko yah adhikar hai ki woh chahe kitanee baar kitanee hi striyon ke saath sambandh banaye,par is se us ki vaivahik patrata me koi kami nahin aatee.lekin,stree ko kisi ne zabaranbhi yaun sambandh men ghaseet liya ya use balatkar ka shikar bana liya ,tobhi woh vivah ke liye apatra ho jati hai.yah kaun sa nyay hai.vivah hetu kaumarya pareekshan kewal ladaki par laagoo kyon ho? ladakon ka bhi aisa pareekshan kyon nahi hona chahiye?kya sirf is liye ki ladaki ka shareer us ke yaun sambandh kee aasani se gawahi de dene wala hota hai,jab ki ladake aisa koi kam kar ke bhi prakriti kee taraf se kisi saboot se mukt rakh diye gaye hain? yadi vivah poorv / vivaheter yaun sambandh koi aparadh hai to kya sirf usi ko aparadhi manana uchit hoga ,jis ke aparadh ka surag aasani se mil jata hai?aparadhi yadi shatir ho ya use aisa raksha-kawach mil gaya ho,jo har kanooni nighah se use bacha leta ho,to kya loktantrik agenciyon ka kam yahi bach jaata hai ki use aparadh-mukt maan le aur kewal aasani se pakad aane wale ko kathghare men khada kar apane kartavya ki itishre maan le?is ke saath yah bhi vicharneeya hai ki ladakiyan kya sirf is ke liye bani hai ki unka vivah kar diya jaye. unhen padhane ya aatm-nirbhar banane ki dish men koi prayatn na kar ke sarakaren kanyadan-yojana ke tahat ,unki bachi khuchi swatantrata ko neelam karane par kyon tulee hain? ladakee kya koi daan kee vastu hai ?kanyadan shabd hi us ke liye behad apamankaree hai,us ke loktantrik adhikaron ka mazak udana hai.yadi aisa shabd kisi any dalit samuh ke liye istemal ho jata to bawal mach jata,par stree ke liye aaye din anekanek apshabd (ladakee baramad ki gayee,vidhawa,satee,housewife,veshya,kulata,sundaree aadi athawa maan-bahen-beti kee yaunik dalan se judee galiyan)aaye din har kaheen sunai padata hai,par koi halchul kisi baudhik samaj ki taraf se bhi nahi sunai padatee,na in shabdon par pratibandh lagane kee kabhee maang hotee.stree ke sawalo par itani samvedanheenata hamare sabhya samaj ke liye kalank kee baat hai.Madhya Pradesh men jo kuchh hua ya har kaheen horaha hai,us par hamaree isi prakar ki chuppee banee rahee to ham aadhunikinsan kahalane ke adhikaree nahee hain.

सोमवार, 13 जुलाई 2009

SAMALAINGIKATA PAR NYAYALAYA KA RUKH PRAGATISHEEL

apani ichchha se do log yadi apasi sambandh banate hain to ise tab tak anuchit nahin mana ja sakata ,jab tak koi teesara is se kuprabhavit na ho.samalaingikata ko isi sandarbh men dekhane ka prayas hai nyayalay ka faisala.samaj men ek hi tarah ka yani visham vivah -vyvastha se juda yaun-sambandh chale --yah to purush ke stree par ab tak rahe yaun-varchaswa ko seedha samarthan dena hai.samalaingikata ka virodh jis kheme se hota hai,woh hai dharmik khema,jo anivarya roop se purushvadee hai.use yah bhaya hai ki vaikalpik yaunata kee is sthiti ko bhi vivah kee prachalit vyavastha ke samantarsweekar kar lene se purush ka stree-deh par varchaswa samapt ho jayega---us kee prajanan aur yaun shakti ke manamane upayog-upbhog ka mardana visheshadhikar samapt ho jayega.yahi bhaya use sahajeevan ko le kar hai.meree ray men kisi bhi loktantrik samaj ke antargat stree ya purush ke kisi sambandh ka nirdharan vyaktigat mamala mana jana chahiye.rajya ko us men tabhi hastakshep karana uchit hoga jab do logon ke sambandh se koi anya peeda ya sankat men padane lage.is drishti se samalaingikata par nyayalaya ka taja faisala ki 'yah aparadh nahin hai' ,ek pragatisheel aur swagat-yogya kadam hai.

मंगलवार, 16 जून 2009

bhaktikal kee naree drishti

hindi sahityetias ke bhaktikal ne stree ke saath nyaya nahin kiya;yah kahana thik nahin hai;balki us ne naree ke saath bahukoneeya anyaya kiya;yahi kahana thik hai.bhakti ki pooree awadharana hi purushwadi hai.ishwer chahe pita roop men ho ya pati roop men athawa aur sahaj ho kar sakha roop men , woh hai to mard hi.bhaktikal ke sare sant kaviyon ne naree ko akaran dand diya.us samaya usakee ghor durawastha thi,par we us ke prati nirapeksha rahkar adhyatm kee fakamasti karate rahe.uper se nari se barabar apeksha karate rahe ki woh mard kee duniya ko gulazar karate rahe.woh maan ka dayitva nibhate rahe yanee bachchon kee prajanan-mashine banee rahe ,palan karate rahe.woh patiwrata banee rahe,yanee pati namak thope gaye mard-vishesh kee eknishtha yaun-dasi b anee rahe. itana hi nahin,pati yani us thope gaye mard kee maut par sati bhi ban jaaaye,yanee us ki chita par jal mare.kabir aur jayasi jaise kavi nari se yah apeksha rakhane men sab se aage the.tulasidas to nari-sashaktikaran ke sab se vyavyasthit vidrohi kavi thehi.surdas ke yanha nari vyawaharik dharatal par swachchhand vihangini hai to sahi,par moolya ke star par woh bhi bandini hai.bhaktikal ne meera jaisi stree ko jab masik sraw ke kund matra ke roop men samajha (bakaul JEEV GOSWAMI),to us samaya samanya naree kee haisiyat kya thi,yah samajha ja sakata hai.naree ke sare adhikar chhin kar use pitrisattatmak shoshan kee bhishan yatana-chakee men peese jane kee sanskriti par to bhakt kaviyon ne koi sawal nahi khada kiya,uper se apane zahareele zuban se naree ko nindit karane ke saare record tod daale.bhaktikal ke aalochakon ne bhi mahapurushon kee mahima ke geet jitana gaaye, utana dhyan naree yanee aadhee aabade ke prati un ke anyay par kendrit na kiya. kya itane bade janasankhya-varg ke prati anyay kee anadekhi karan lekhakeeya ya aalochanatmak yogyata men koi katauti nahi karata?
ukt prakar se sochate huye mai ne ek shodh-lekh lika hai---'bhaktikaal : stree-nirapekshata se stree-ghat tak phailee moolyavyawastha' , jo shighra hi kitab men aayegee.

रविवार, 22 फ़रवरी 2009

GHARELOO NAREE KEE TRASADEE

STREE KA GHARELOOKARAN NA KEWAL USE ABALA BANANE KA RASTA KHOLATA HAI BALKI USE ANANT GHULAMIYO AUR PEEDAON MEN BHI DALATA HAI.GHAR STREE KO SURAKSHA DENE KE NAM PAR US KA POOREE TARAH SE VASTUKARAN KAR DETA HAI; USE PURUSH KI GRIHDASI,YAUNDASI AUR SANTAN JANANE KI MASHEEN BANA RAKH CHHODATI HAISASURAL TO STREE KE LIYE JAIL HAI. SAS US KI JAILOR HAI, NANAD JAMADAR.UNAKI NIYUKTI KARANEWALA DIMAG KISI PURUSH KA HI HAI.US JAIL MEN EK POOREE KANOON-SANHITA HAI, JO APANE MUTABIKSTREE KE CHALANE,BOLANE,KHANE-PEENE TAK KO NIYANTRIT KARATA HAI--YAUN-NAITIKATA TO AAM BAT HAI.STREE KIS SE BOLE,KIS SE NAHIN;KAISE BOLE,KAISE KHAYE-PEEYE?SAB TAYA KIYA GAYA HAI.ZARA SA BHI IS MEN ANTAR AAYA KI KANAPHUNSI SHURU,BADANAMI SHURU.

बुधवार, 18 फ़रवरी 2009

jnan apana prayojan aap hai,aisa kahana samajik sawalon se munh churana hai.jnan wahi hai jo samaj ko pida se mukt karane men madadgar ho ,anyatha wah jnan kude ke dher men phenk dene layak hai.