लिपि रूप में भगवान का अवतरण – INCARNATION OF GOD IN THE FORM OF SCRIPT

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Geeta ke Saar Mantra

अथ चित्तं समधातुं शक्नोषि मयि स्थिरम्।अभ्यासयोगेन ततो मामिच्छाप्तुम् धनञ्जय।।

भगवान् श्रीकृष्ण कहते हैं यदि तू मन को मुझ में अचल रूप से स्थापित करने में समर्थ नहीं है तो अभ्यास रूप योग के द्वारा मुझे प्राप्त करने की इच्छा कर।

गीता में एक अन्य स्थान पर भगवान श्री कृष्ण मन को स्थिर करने मन को साधने की प्रक्रिया को बताते हुए अर्जुन को समझाते है कि

‘अभ्यासेन तू कौंतेय वैराग्येण च गृह्यते।’

अभ्यास और वैराग्य के द्वारा मन को स्थिर किया जा सकता है अभ्यास यानी प्रयास बार-बार प्रयास बार-बार प्रयास जब मनुष्य करता है तो धीरे-धीरे उस अभ्यास में स्थिर हो जाता है उसका मन टिकने लगता है और यही अभ्यास की विशेषता है वैराग्य संसार की नश्वरता का भाव इस संसार क्षणभंगुर है इसमें कोई भी चीज ऐसी नहीं है जो इसको प्राप्त करने के लिए व्याकुल हो जाए सब कुछ नष्ट होने वाला है इसलिए किसी भी चीज के लिए व्याकुल ना हो व्याकुलता हो तो ईश्वर को प्राप्त करने की परमात्मा को प्राप्त करने की और यही वैराग्य है वैराग्य का एक और अर्थ ले सकते हैं विशिष्ट रूप से राग। राग उसमें जो सत्य है और वैराग उससे असत्य है क्षण-भंगुर है!

वैराग और रात को समझने के लिए एक बड़ी सुंदर कथा है एक बार एक नदी किनारे तीन अफीमची एक नाव में बैठ गए और उन्होंने कहा चलो ऐसा करते हैं कि हम लोग यहां से बनारस निकल चलते हैं तीनों नौका में बैठ गए और रात भर नाव को खेते रही खेते रहे।

सुबह हो गई सुबह हुई तो एक का नशा कुछ कम हुआ तो वह बोला कि देखो घाट आ गया, दूसरा बोला हां घाट तो दिख रहा है, पास में ही हम लोग किनारे पर आ गए। तब तक तीसरे का नशा उतर चुका था वह बोला हम तो जहां थे वहीं पर है, और हम लोगों ने नौका रस्सा तो खोला ही नहीं था। बस यही रहस्य है हम लोगों के जीवन में आध्यात्मिक प्रगति इसीलिए नहीं हो पाती क्योंकि दैहिक संबंध और देह से प्रेम संसार और सांसारिक वस्तुओं से प्रेम हमारा कम होता ही नहीं और जब संसार की नश्वरता का भास नहीं होता तो मन आध्यात्मिक उत्थान की ओर वास्तविकता में प्रयत्नशील नहीं होता केवल प्रयत्नशील होने का आडंबर करता रहता है हम स्वयं को ही धोखा देते रहते हैं।

सहिष्णुता बनाम असहिष्णुता

Let us know why writers returned prizes

वैचारिक, बौद्धिक, सामाजिक असहिष्णुता की बढ़ती घटनाओं के विरोध में, साहित्यकारों के विरोध को, मोदी विरोध, सत्ता विरोध, वामपंथ बनाम दक्षिणपंथी विवाद का रंग देने का कुत्सित प्रयास किया जा रहा है,

सभी सम्मानित लेखकों को कॉंग्रेस और वामपंथी कह कर अपमानित करने का जो प्रयास चल रहा है, वह देश में कलम और कलमकारों को दबाने और कुचलने जैसा है…

क्या वामपंथी विचारधारा, या कॉंग्रेसी विचारधारा से जुड़ा होना कोई पाप है…

कोई विरोध न करे, अगर करे तो वह राष्ट्रद्रोही है, यह कैसी असहिष्णुता है?

विरोध के स्वर सुनने का साहस नहीं है…

कांग्रेस ने जो गलती की थी बाबा रामदेव को गिरफ्तार करने का प्रयास करने और अन्ना हजारे को गिरफ्तार करके; 

भाजपा और उसके आनुषॉंगिक संगठन, वैसी ही गलती की पुनरावृत्ति करते हुये बौद्धिक चेतना को दबाने का प्रयास कर रहे हैं…जो निंदनीय है

और इसके दुष्परिणाम आने वाले समय में भाजपा को चुनाव परिणामों में भुगतने पड़ेगे…

सही को सही, गलत को गलत कहने का साहस

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Kalburgi Killing :
Writers protest against Sahitya Academy

With the investigation team making no progress in probing the murder of noted Kannada writer and rationalist Dr. M.M. Kalburgi, Karnataka Chief Minister Siddaramaiah took the police to task for the delay in identifying the culprits.

Dr. Kalburgi was gunned down in his home on August 30 in Dharwad. The involvement of Hindu right-wing activists is suspected, but the police have not arrested anyone in connection with the case. There is pressure on the police to crack the case.

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Govind Pansare

Who killed Govind Pansare?
He waged a long battle against superstition. He was the communist who also engaged with the caste question.
Written by Ram Puniyani | New Delhi |
Updated: March 11, 2015 8:30 am
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It’s been nearly a month since senior CPI leader Govind Pansare was shot. But police remain clueless about the murder. Following pressure from the opposition, the Maharashtra assembly on Tuesday adopted a condolence motion for Pansare. A rally has been planned in Mumbai today to protest the tardy progress in the investigation. There is a widespread belief that the authorities haven’t done enough to trace the assailants or unearth the motive behind the murder.
The first question that came to mind when I heard of Pansare’s demise was who might have killed him, and why such a saintly person would have been targeted. He was shot at on February 16 in Kolhapur while on his morning walk, accompanied by his wife. He passed away five days later in hospital. His wife has since recovered.
All through his life, Pansare had rubbed the conservative sections, the Hindutva forces in particular, the wrong way. In a lecture at Shivaji University, Kolhapur, in January this year, he had opposed the glorification of Nathuram Godse, the murderer of Mahatma Gandhi, as a nationalist. He reminded the audience that Godse was part of the RSS. He had invited the wrath of Sanatan Sanstha, an organisation under the scanner for blasts in Thane and Goa. The organisation had even filed a defamation case against him. Pansare had received threats in the past. Months after the murder of rationalist leader Narendra Dabholkar, Pansare received a letter that warned that “tumcha Dabholkar karen (you will meet the fate of Dabholkar)”. Pansare, an indefatigable fighter, continued his campaigns nevertheless.
The issue that angered the conservative sections in Maharashtra was his interpretation of Shivaji. In a lecture on Shivaji last year in Pune, Pansare had regaled the audience by narrating the life and work of Shivaji in an insightful and entertaining manner. His presentation was a refreshing contrast to the interpretations made popular by plays like Jaanata Raja and the narrations of Shivaji propagated by communal elements. In these narrations, Shivaji is primarily an anti-Muslim king. It has been popularised in Maharashtra that had Shivaji not been there, Hindus would have been forcibly circumcised and converted to Islam by Muslim rulers. Pansare, through his painstaking research, presented the true picture of Shivaji in his Shivaji Kon Hota. This book has gone into several editions, multiple translations and sold over 1.4 lakh copies. In his Pune lecture, Pansare elaborated how Shivaji respected all religions and that many of his bodyguards as well as his secretary were Muslims. He highlighted that Muslims constituted nearly one-third of Shivaji’s army and his cannon division chief was one Ibrahim Khan. In addition, many generals in his army were Muslims, who are still remembered fondly in many parts of Maharashtra.
A communist eulogising a feudal king! This paradox becomes clear when he elaborates on how Shivaji cared for the welfare of his rayyat (toilers) and reduced the tax burden on them. Shivaji’s respect for women stands out prominently in Pansare’s interpretation. How he sent back the Muslim daughter-in-law of Kalyan, who was brought as part of the plunder, is a legend of sorts in Maharashtra. Incidentally, Hindutva ideologue V.D. Savarkar criticised Shivaji for “letting go” this Muslim woman and thereby throwing away the chance to take revenge for the humiliation of Hindu women at the hands of Muslim kings.
Pansare wrote extensively on a range of subjects, including caste and the rights of minorities. He was always alive to the issues of the masses and was at the forefront of the agitation against toll tax in Kolhapur. As a communist, he did not interpret Marx and Lenin in a mechanistic fashion. For him, Shivaji, Shahu Maharaj and Jyotirao Phule were important ideological guiding forces. He looked at the contributions of Shahu Maharaj and Phule as aiding the process of social equality. He actively engaged with issues related to caste and religious minorities. In a way, by addressing these issues, he was underlining one of the major factors related to the failure of the Indian Left.
Though leaders like Pansare identified with leaders like Shahu Maharaj, Phule and Babasaheb Ambedkar, major icons of Dalit and OBC struggles, the communist Left has not seriously engaged with the caste question. In a caste-ridden society like ours, one cannot empower social movements unless caste is factored in. This is a message from Pansare’s life that needs to be remembered and integrated in the strategy for social change in India.
The pattern of attack on Pansare recalled the murder of Dabholkar, who was shot on August 20, 2013. These outstanding social activists were rationalists and worked on the ground against superstitions. In both cases, the attackers were gunmen who arrived on motorbikes when the targets were on their morning walks.
The writer, formerly with IIT, Mumbai, is associated with various human rights groups.

Tej Prakash, Lucknow, U.P., India

रावण दहन के पहले…

राम की रावण पर जय में लोग रावण की चर्चा अधिक क्यों करते हैं, रावण को राम से अधिक महत्व दिया जाना, समाज में मूल्यों की अवनति को दर्शाता है|

भले ही रावण का दहन किया जाता हो, फिर भी राम की अवहेलना हो रही है|

क्या रावण का वध करना कोई सहज है? रावण का वध कोई हंसी खेल नहीं है|
रावण का चरित्र, एक पथभ्रष्ट भक्त का है, जो तपस्या और त्याग में अतुलनीय है, परन्तु लोभ और अहंकार के कारण, पतनोन्मुख होकर, भगवान शिव के आराध्य श्रीराम की पत्नी मॉं सीता का अपहरण कर बैठा, परन्तु उसने मर्यादा का उल्लंघन नहीं किया|

परन्तु रावण कायर है, सीता माता का अपहरण छलपूर्वक करता है, अपने सभी पुत्रों, बन्धु-बान्धवों के मरने तक, भगवान राम से युद्ध करने नहीं आता है, अन्त में जब युद्ध करने पर बाध्य हो जाता है, तब मारा जाता है|

दशशीष होने पर भी एक शीश वाले राम से पराजित होता है, क्योंकि राम गुण, चरित्र और निष्कामता में अद्वितीय मर्यादा पुरुषोत्तम हैं, इसलिये अहंकार, क्रोध, स्वार्थ और लोभ के प्रतीक रावण पर जय प्राप्त करते हैं|

रावण के दुर्गुणों का नाश होने पर, लक्षमण जी को ज्ञान लेने के लिये भेज कर, पारस्परिक विद्वेष की भावना रख कर, ज्ञान का सम्मान किया|

अतः आज जब जब हम रावण का दहन करने के लिये बढ़ें तो पहले सोचें कि रावण कौन है, क्या हमारे आपके अन्दर बैठा विद्वता का अहंकार रावण नहीं है, हमारे समाज की बेटियों को दहेज के नाम पर मारने वाले लोभी लोग क्या रावण नहीं हैं, कन्या के पैदा होने पर,उसे मार देने वाले राक्षस क्या रावण ही नहीं हैं, रावण की भॉति हमारे समाज में बहू-बेटियों के जीवन का संकट बनने वाले रावण नहीं हैं?

इतने रावणों के शेष रहते, लकड़ी, कागज और पटाखों से बने रावण के पुतले को जलाकर, क्या कहीं हम स्वयं को धोखा देने का प्रयत्न नहीं कर रहे हैं?

रावण के अनेक रूपों में से कुछ रूपों को आपने देखा समझा होगा, समाज के हित में उनसे सभी को परिचित कराने हेतु आपके कमेंट्स आमंत्रित हैं…

Tej Prakash, Lucknow, U.P., India

Be Vegetarian & Humanitarian

Today is the day when crores of animals are sacrificed for the sake of memory of an incident of miracle observed hundreds year ago, at the time of a famine in Arab country.

Then people were dieing in lack of food, they went to their spiritual leader to take the permission of eating non- vegetarian food, but he denied, he asked to Allah (the God), God permitted sacrifice of the dearest thing he has, he decided to sacrifice his son, because  he was the dearest to him.

When he was praying to God for accepting the sacrifice, and closed his eyes, he cut the head of his son, but when he opened his eyes found that there is a goat (Dumba) in place of his son, his son was saved by this miracle.

After this bloodshed, he was not happy and  not agreed to take the meat as food, only touched it by a finger and touched that finger to his tongue.

After so many years, when there is no famine, we are still cutting crores of innocents, for the sake of memory of that sacrifice permitted of his son.

Do we believe in God, Allah, if yes then why not dare to cut our child for the sake of sacrifice of God?

No we wouldn’t, because we know that this will not going to happen again, no Dumba will come to save his life, because we have no faith like that spiritual leader.

We must know some facts behind this story of real incident :

1. He was a strict vegetarian.

2. He was not agreed to sacrifice any innocent animal, for the sake of hunger even in the condition of famine.

3. God had agreed to accept the sacrifice of the dearest.

4. Even after the sacrifice, he was not happy to see the blood and flesh, because of his tender heart and humanitarian outlook.

5. We must have followed his real instinct.

6. We all must be vegetarian and humanitarian.

Tej Prakash, Lucknow, U.P., India