Hiss

Mushahidati baat yeh he ke, gosht post ka lothrah jab insani shakal o soorat ikhtiyar kar letha he aur is ke andar aankh, kaan, naak aur dimagh ban jaatha he toh woh sunta bhi he, bolta bhi he, dekhta bhi he aur mehsoos bhi karta he. Pedha honay ke baad ek zabita aur ek kanoon ke saath is ki nashonuma hoti he aur yeh nashonuma usay is maqam par pouncha deti he jahan fard ko, bashaoor aur baakal kaha jaatha he.

No-insani ka tajurbah he ke, duniya mein har fard apna alag idraak rakhta he. Yeh infiradi idraak hi ek doosray ki shanakht aur pehchan ka zariya he.

Pehchan ke do tariqay hein. Ek tareeqa yeh he ke hum apne ilawa kisi doosray aadmi ko dekhte hein. Pehlay khud ko jismani khadd-o-khaal ke saath feham o idraak ke saath pehchante hein. Saath hi apne samnay doosray shakhs ya doosri makhlooq ko pehchante hein. Yeh jaan na zahiri duniya mein jaan na he. Doosri tarz ya batin mein pehchanana is tarah he ke, baatini rukh mein Allah ke hukum ki tamam tasweerein mehfooz hein. Jab koi shakal o soorat hamaray samnay aati he toh hum usay baatini wajood ki maarfat pehchan letay hein. Kanoon yeh he ke, har zahiri rukh batin ka aks he. Jab taq koi shey, baatini rukh ke saath maujood nahi hoti zahiri shakal o soorat mein nazar nahi aati.

Afraad kainat ki shanakht ka kanoon yeh he ke, poori kainat yakjai tor par loh e mehfooz par naqsh he, aur loh e mehfooz par yakjai program naqsh honay ka matlab yeh he ke, kainat ka har fard doosray fard se baatini shanakht ka idraak rakhta he.

Har insaan apne zehan ko aaina tasawwur kare toh dekhnay ki barah e raast tarz yeh hogi ke koi bhi soorat ya shey, pehlay hamaray zehan ne dekhi. Phir hum ne dekha. Hum jo kuch bhi dekh rahe hein, apne zehan ke dekhnay ko dekh rahe hein. Koi khyaal, koi tasawwur, koi shey is waqt taq nigah ke liye qabil qubool nahi he jab taq is ki tasweer insani zehan ki screen par pehlay se munakis nah ho.

Hamaray samnay ek glass rakha hua he. Is mein pani bhara hua he. Nazriya rang o noor ki tarzon mein yeh dekhana fiction aur gher haqeeqi he. Haqeeqi soorat e haal yeh he ke hamaray zehan ki screen par nigah aur ilm ke zariye glass ka aks aur pani ki mahiat jaisay hi muntaqil hoti he aankh is naqsh ko mehfooz kar leti he.

Nazriya rang o noor ke nuqte nazar se bahar dekhana, dekhana nahi he. Dekhana yeh he ke hum apni rooh ke dekhnay ko dekh rahe hein. Yahi wajah he ke, jab insaan mar jaatha he bawajood kay is ki aankh ka ttela, aankh ki patli, aankh ka tall sab kuch maujood he lekin usay kuch nazar nahi aata. Kyun nazar nahi aata? Is liye nazar nahi aata ke, jo cheez aks qubool kar rahi thi is ne jism se apna rishta munqita kar liya he. Yeh soorat e haal mout ke ilawa aam zindagi mein bhi paish aati he. Maslan ek aadmi andha ho gaya is ke samnay bohat saari cheez rakhi hui hein lekin usay kuch nazar nahi aa raha. Is liye nazar nahi aa raha ke jo cheez dekhnay ka zariya thi woh maujood nahi he. Yani aankh ne dekh kar kisi cheez ka aks zehan par muntaqil nahi kiya. Baaz martaba aisa bhi hota he ke ankhein sahih hein. Jismani hesiyat bhi barqarar he, lekin dimagh ke cells bekaar ho jaathay hein. Woh sale jo insaan ke andar hesiyat pedha karte hein, ya woh sale jo dekhnay ka zariya ban kar tasweerein khadd-o-khaal ko zahir karte hein to hatt jaathay hein ya moattal ho jaathay hein. Aisi soorat mein insaan nah dekh saktha he nah mehsoos kar saktha he. Ek aadmi ko choonti kaat thi he is ne choonti ko dekha nahi lekin woh choonti ke kaatnay ki takleef mehsoos karta he. Woh hiss jo aadmi ke andar kisi bhi tareeqay se ilm banti he is ne insani lashaoor ko yeh bata diya he k,e kisi cheez ne kaata he. Insaan ko sab se pehlay jis cheez ka ilm haasil hota he khuwa woh lams ke zariye ho, Shamah ke zariye ho, samaat ke zariye ho, ya basarat ke zariye ho, darasal ehsas ka pehla darja hota he.

Kisi cheez ko sunna, sun-nay ke baad mafhuum akhaz karna yeh ehsas ki doosri darja bandi he. Insaan ko jab kisi cheez ka pehli martaba aalam haasil hota he toh, yeh ehsas ka pehla darja he. Dekhanaa ehsas ka doosra darja he, sunna ehsas ka teesra darja he, cheez ko sungh kar is ki khusbhoo ya badboo mehsoos karna ehsas ka choutha darja he, choona ehsas ka panchawan darja he. Amar haqeeqat yeh he ke, insaan fi al waqea ek ilm he aur ilm mukhtalif darjon mein ehsas banta he.