Irtkaz Tavajja

Ensaan ki maadi zindagi mein be shumaar salahiyaten kaam karti hein. Yeh sab shaori salahiyaten hein. Maslan mehsoos karna, sunna, songhna, dekhna, chakhna, bolna, chouna, pakarna, chalna, sona aur beedar hona waghera. Is zimn mein bohat se aloom o fanoon bhi aa jatay hein maslan musawari, katabat, taba-at, takneeki aloom, moseeqi, adab, shair o shairi, tareekh, science aur dhaat saazi waghera.

Jab koi shakhs kisi salahiyat ko haasil karna chahta hey toh woh is salahiyat se nawaqif hota hey lekin jab woh salahiyat se istifada karne ki taraf mutwajjah hota hey toh zouq o shoq aur istedad ke mutabiq is ke andar salahiyat beedar aur mutharrak ho jati hey.

Salahiyat ko mutharrak karne mein tavajja bunyadi kirdaar ada karti hey. Agar 1 shakhs kisi salahiyat ko beedar karne ki taraf mutwajjah nah ho toh woh kamyabi haasil nahi kar sakta. Tavajja iraadi ho ya ghair iraadi is ka mojood hona zurori hey. Kisi ilm ya kisi salahiyat ko haasil karne ke liye jo koshish ki jati hey fi al waqea ka kaam bhi tavajja ko apne hadaf par qaim rakhna hey.

Tavajja ke usool ka itlaq roohani salahiyaton par bhi hota hey. Chunkay hum roohani salahiyaton se nawaqif hein is liye is taraf mutwajjah hi nahi hotay aur jab taq koi shakhs apni roohani quwatoon ko beedar karne ke liye androoni therikaat ki taraf zehan nah lagaye is ki roohani salahiyaten harkat mein nahi aatin.

Yeh baat sab jantay hein ke jab taq zehni yaksoi ke sath kaam nah kya jaye sahih nateeja muratab nahi hota. Chahay woh dunyawi kaam ho ya deeni aur roohani aloom ka husool ho. Ilm ki tehseel ke liye aisa mahol zurori hey jis mein zehni inteshaar kam se kam ho. Jab hum kaamil tavajja ke sath tehseel ilm mein masroof hotay hein toh achay nataij samnay atay hein. Agar aisay halaat ka saamna ho jin se zehan baar baar bhatakta rahay toh salahiyat honay ke bawajood bhsn o khoobi aloom ki takmeel nahi hoti.
Irtkaz tavajja zehan ko aik markaz par laane ka naam hey taa ke ziyada se ziyada der taq tavajja aik nuqta par ya aik khayaal par qaim rahay. Irtkaz tavajja ke zariye zehan ke andar ki bhikri hui quwaten jama ho kar bahar aa jati hein. Rooh ke la shumar aks, in ginat quwaten is liye khowabida rehti hein ke irtkaz tavajja ki taaqat marwai salahiyaton ko beedar karne mein istemaal nahi hoti.

Jazbaat, khayalat aur taqazoon ke zair assar zehan aik haalat se doosri haalat aur aik kefiyat se doosri kefiyat mein muntaqil hota rehta hey. Woh kisi aik cheez par tharta nahi hey. Khayalat ki yalghaar se ensaan ko in maqamat ka idraak nahi hota, jo is ki asal hein.

Misaal:

Radio station se nashriyat lehron ke zariye fiza mein muntaqil ho jati hey. In lehron ki makhsoos frequency hoti hey. Mukhtalif jaghon par radio set jo darasal receiver hein, in lehron ko wusool karte hein, wusool karne ke liye zurori hey ke radio circuit ki frequency wohi ho jo nashriyati lehron ki hey. Jab dono frequency yaksaa ho jati hein toh receiver aawaz ko pakar laita hey.

Duniya ke mukhtalif station apne programme allag allag frequency par Nashar karte hein. Hum jis station ki nashriyat sunna chahtay hein. Is ki frequency ko set kar ke sun letay hein. Agar frequency mein yaksaniyat nah ho toh aawaz masool nahi hoti. Isi terhan agar darmain mein rakawaten ya muzahmat ho toh bhi aawaz saaf sunai nahi deti.

TV mein aawaz ke sath tasweer bhi Nashar hoti hey. Mukhtalif channel par hum nashriyat ko nah sirf suntay hein balkay screen par tasweerai soorat mein dekhte bhi hein.

Aadmi ka shaoor darasal receiver hey. Zehan ki intahi geherai mein mojood markaz ya manba ki ittllaat mukhtalif sooraton mein shaoor ki screen par Nashar hoti hein. Baaz ittllaat manazair ki shakal mein display hoti hein, kuch tasawwur ki heyyat mein aur baaz khayaal ki noiyat mein samnay aati hein, deegar aawaz ke zariye haasil hoti hein.

Yeh baat hum sab ke tajarbay mein hey ke khayalat hamaray ikhtiyar ke baghair zehan mein warid hotay rehtay hein. Koi lamha aisa nahi guzarta jab zehan mein koi khayaal nah ho. Bhook pyaas ka taqaza bhi khayaal hey. Sonay jaagne ka rujhan bhi khayaal hey. Khusi, gham aur deegar jazbaat bhi khayalat hein. Nah sirf khayalat o tasawurat balkay samaat, basarat, Shamah aur lams bhi ittila ke ilawa kuch nahi hein. Hamari poori zindagi khayalat ke gird ghoom rahi hey aur jab dimagh mein khayalat ki tashkeel ka amal khatam ho jata hey toh jism par mout warid ho jati hey.

Qanoon:

Khayalat mein geherai peda hoti hey toh woh Mazhar ka roop ikhtiyar kar letay hein. Agar zindagi khayalat se allag koi cheez hoti toh hum khayalat se kabhi mutasir nahi hotay. Khusi ka khayaal aata hey toh hamaray andar Farhat o tamaniat ki lehar daud jati hey. Dehshat naak khayaal aata hey toh rongty kharray ho jatay hein. Zehan mein was wasay atay hein toh hum pareshan ho jatay hein. Tibbi aitbaar se bhi khayalat ke asraat ko tasleem kya gaya hey. Alsar, maiday ke amraaz, blood pressure, khafqaan, tea bi waghera jaisay amraaz khayalat ki paicheedgi se peda hotay hein. Yeh roz marrah ka mushahida hey ke zehni pareshani la-haq ho toh bhook urr jati hey. Haadsay se mutaliq khayaal atay hi dil ki dharkan taiz ho jati hey ya dil doobnay lagta hey.

Isi terhan jab taq hamaray shaoor mein daftar jany ka khayaal warid nah ho hum daftar ki taraf qadam nahi barha saktey. Koi shakhs makaan taamer karna chahta hey toh sab se pehlay is ke zehan mein yeh khayaal warid hota hey ke mujhe makaan banana chahiye. Is khayaal mein jab harkat peda hoti hey toh woh koshish shuru karta hey. Sarmaya akhatta karta hey, in logon se rujoo karta hey jo makaan bananay ka ilm rakhtay hein. Ilm taamer ko dekha jaye toh woh bhi khayaal ki soorat mein insani zehan mein mehfooz hey. Chunanchey jab khayaal aur amal ki quwaten millti hein toh makaan ki taamer shuru ho jati hey aur woh makaan jo khayaal ki soorat mein mojood tha imarat ban kar samnay aa jata hey.

Ilhaami kitaaben batati hein ke khayalat ka aik manba hey. Zehan ki geherai mein mojood nuqta zaat, manba ki hesiyat rakhta hey. Is source se la shumar ittllaat (khayalat) har lamha aur har aan Nashar hoti rehti hein. Lekin shaori receiver taq pounchanay wali ittllaat nah sirf bohat kam hoti hein balkay in mein mehdodiyat daakhil ho jati hey. Yahi ittllaat is ka ilm o Hafza ban jati hein aur inhi ko hum shaoor kehte hein. Ziyada aur wasee ittllaat ko haasil karne ke liye hamaray andar zehni yaksoi ka hona zurori hey. Jab hamari fikr yaksoi ke sath apne nuqta e zaat ya manba ittllaat ki taraf Saood karti hey toh darja badarja usay aisi ittllaat ka mushahida hota hey jo aam tor par hawaas ki girift mein nahi aatin.
Nashar honay wali ittllaat ki aakhri mehdodiyat hi darasal shaoor hai. Ziyada aur wasee ittllaat haasil karne ke liye lashoor ka mutalea karna zurori hey. Tabee ya scienci aloom mein koi formula ya ijaad ya inkishaaf aik nai ittila hoti hey. Science daan ya mo-jad jab taq lashoor mein daakhil nah ho toh usay koi nai baat maloom nahi hoti. Woh dinon, mahino, saloon kisi aik nuktay par ghhor karta hey. Yeh ghhor o fikr usay shaoor ke pas parda lashoor mein dhkil deta hey, jis ke nateejay mein koi ijaad Mazhar ban jati hey.

Pehlay mo-jad ke zehan mein kisi ijaad se mutaliq koi khayaal aata hey aur uska zehan is khayaal mein markooz ho jata hey. Jon jon zehan khayaal ki geherai mein safar karta hey isi munasbat se khayaal mein wusat peda hoti rehti hey aur khayaal ke aur naqsh o nigaar ki daagh bail par jati hey. Nateejay mein woh cheez Mazhar ban kar samnay ajati hey maslan ensaan ke zehan mein parinday ko urta dekh kar yeh khayaal aaya ke usay bhi fiza mein parwaaz karna chahiye. Fiza mein parwaaz ka tajassus barabar is ki rahnmayi karta raha. Aik nasal khatam hui toh is ne apna shaori virsa doosri nasal ko muntaqil kar diya. Ensaan ne pehlay pehal parinday ke par joor kar baazu par bandhay aur urrnay ki koshish ki lekin kamyabi nahi hui. Nakami se ensaan mayoos nahi hua. Balkay parwaaz ke khayaal ko amli jamea pehnanay ki musalsal koshish karta raha. Rafta rafta parwaaz ke qawaneen zehan mein munkashif honay lagey. Hawaka dabao aur harkaat ka ilm is par zahir ho gaya aur woh aisi machine bananay mein kamyaab ho gaya jo fiza mein parwaaz karti hey.

Ala haza al-qayas duniya ke tamam aloom o ayjadat ka aik hi qanoon hey. Woh yeh ke jab zehan tamam tar salahiyaton ke sath kisi aik baat ki taraf mutwajjah ho jaye toh is ki tafseelaat zehan par munkashif honay lagti hein. Jab fikr insani kharji awamil mein safar karti hey toh kharji aloom ka inkishaaf hota hey aur jab daakhil mein safar karti hey toh daakhil ke aloom o inkishafaat tajarbay mein atay hein.

Aik bachay ka shaoor baaligh shakhs ke shaoor se allag hota hey. Bacha jab peda hota hey toh woh apne mahol ke mutaliq kuch nahi jaanta. Is ki Basarat kisi shye par thahartii hey aur nah samaat mahol ki awazon mein maani pehna sakti hey. Woh bol sakta hey aur nah hi faaslay aur waqt ke ehsasat is ke andar karfrma hotay hein. Aahista aahista bacha woh sab kuch seekh jata hey jo is ke mahol mein raaij hey. Hatta ke sochnay samajhney ki tamam tarzein usay mahol mein mann o an muntaqil ho jati hein. Is tarz intqaal mein bachay ka iradah bhi kaam karta hey. Lekin aik bara hissa woh ilm hey jo mahol ke afraad se ghair iraadi tor par is ke andar muntaqil ho jata hey. Bacha maadri zabaan baghair kisi taleem ke samajhney aur bolnay lagta hey. Isi terhan woh mahol mein mojood ashiya ke maani aur in ka istemaal bhi samajhney lagta hey. Intahaa yeh ke aik bacha kam o besh wohi kuch dekhnay, samajhney aur mehsoos karne lagta hey jo is ke buzurgon ka ilm aur shaoor hey.

Javanee ko pahunchte pahunchte is ke shaori zakheeray mein woh tamam baatein jama ho jati hein jinhein istemaal kar ke woh inhi tarzon mein zindagi guzarta hey jo is ke muashray mein raaij hein.

Shaoor ko aik aaiine se tashbeeh di ja sakti hey jis par roshiniyon ka aks parta hey aur shaoor apne ilm o dilchaspi ki badolat makhsoos roshiniyon ko jazb kar laita hey. Jin roshiniyon ko shaoor jazb karta hey woh shaoor ke parday par ruk jati hein. Aadmi inhen daikhta aur mehsoos karta hey. Lekin jo roshniyan shaoor ke parday mein se guzar jati hein aadmi inhen nahi daikhta.

Misaal:

Agar aik saaf shafaaf transparent sheesha nigah ke samnay ho aur aadmi ko sheeshay ki mojoodgi ka ilm nah ho toh woh usay nahi dekh sakta. Is ki wajah yeh hey ke roshni sheeshay mein se guzar jati hey aur inikaas ka amal waqay nahi hota aur jab inikaas nahi hota toh aankhh usay nahi dekhatii. Kayi baar aisa hota hey ke aadmi ke samnay sheeshay ka darwaaza hey lekin aadmi guzarta chala jata hey aur sheesha se takra jata hey. Sheeshay se takaraane ke baad usay nazar aata hey ke samnay sheesha hey.

Shaoor ke andar takhleeqi tor par yeh salahiyat mojood hey ke jab woh kisi cheez ki taraf mutwajjah hota hey toh woh roshiniyon ko jazb karne lagta hey aur woh roshniyan jo abhi taq namaloom theen shaoor ki girift mein aa jati hein. Isi girift ko hum ilm, tajurbah, mushahida waghera kehte hein.
Ilm rohaniyat ke mutabiq ghaib mein la-mutnahi roshniyan mojood hein. inhi roshiniyon mein kehkashani nizaam, samawi makhlooq, khala mein abadiyaan aur roohani aloom o asaraar shaamil hein. Jab aadmi apne andar mein mutwajjah hota hey toh shaoor ke aaina par baatini ittllaat taswerain ban'nay lagti hein. Aur ghaibi nuqoosh shaoor ki girift mein anay lagtay hein, rafta rafta woh ghaibi nuqoosh ko is terhan samajhney aur mehsoos karne lagta hey jaisay aik bacha batadreej mahol ko samajhney ke qabil ho jata hey.

Baatini hawaas ko beedar karne mein iraday ko barri ehamiyat haasil hey. Muraqba mein band aankhon ke samnay andheray ki siyah chadar ke pas parda yeh baat mehfooz hoti hey ke muzhahirat mojood hein. Yeh ilm aur yaqeen baatini nigah ko mutharrak kar deta hey. Pehlay marhalay mein iraday mein azmhlal peda hota hey lekin mutawatar mashq ke nateejay mein iradah harkat karne ke qabil ho jata hey aur muraqba karne wala baatini duniya ko band aankhon se isi terhan daikhta hey jis terhan khuli aankhon se maadi khadd-o-khaal nazar atay hein.

Is baat se hum bakhoobi waaqif hein ke yaqeen har kaam mein bunyadi kirdaar ada karta hey. Agar hamein is baat ka yaqeen nah ho ke Karachi koi shehar hey toh hum Karachi nahi ja saktey. Agar yeh baat hamaray yaqeen mein nah ho ke chemiya koi ilm hey toh hum ilm chemiya nahi seekh saktey.