Zameen Hamari He

Jab hum apni zameen, chaand, sooraj, kehkashani nizaam aur kainat ki saakht par ghor karte hein toh yeh baat samnay aati he ke yeh sara nizaam ek qaiday, zaabtay aur kanoon ke tehat kaam kar raha he aur yeh kanoon aur zabita aisa mazboot aur mustahkam he ke, kainat mein maujood koi shey zabita aur qaiday se ek inch ke hazaron hissay mein bhi apna rishta munqita nahi kar sakti. Zameen apni makhsoos raftaar se mehwari aur tolani gardish kar rahi he. Is ko apne madaar par harkat karne ke liye bhi ek makhsoos raftaar aur gardish ki zaroorat he, aur is mein zarra barabar farq nahi hota. Pani ka behna, bukharat ban kar udna, shadeed takrao se is ke molecules ka tootna, bijli ka pedha hona aur mahol ko munawar karna, yeh sab ek muqarara kaiday aur zaabtay ke tehat he. Isi tarhan hewanat, nabataat ki pedaish aur afzaish bhi ek lagey bandhe kanoon ki pairwi kar rahi he. Insani duniya mein bhi pedaish aur nashonuma ka nizaam ek hi chala aa raha he. Woh pedha ho kar badtha he, ladakpan aur jawani ke zamaanon se guzar kar budapay ke daur mein daakhil ho jatha he. Ghor talab baat yeh he ke, koi nahi chahtha ke mein booda ho jaoonga, lekin har shakhs booda honay par majaboor he. Koi shakhs pasand nahi karta ke is ke oopar mout warid ho; lekin duniya mein ek misaal bhi aisi maujood nahi he ke, aadmi ne mout se nijaat haasil kar li ho. Un baton par gehray ghor o khoz ke baad yahi nateeja samnay aata he ke, is kadar munazzam o marboot nizaam ko chalanay wali koi hasti zaroor maujood he.

Koi is hasti ko “Bhaghwan” kehta he, koi is la zawaal hasti ka naam “God” rakhta he. Kisi saheefay mein usay “Nirwan” ke naam se puraka gaya he. Aasmani kitabon mein is ka naam “Allah” he. Naam kuch bhi rakkha jaye, beharaal, hum yeh maan-ne aur yakeen karne par majboor hein ke, ek takatwar aur la-mutnahi hasti hamein sambhale hue he aur saari kainat par is ki hukmarani he. Woh log jo is Azeem Hasti ka iqraar nahi karte, woh zindagi ki shikast o reekht ka zimmedaar nature ko qarar dete hein. Dar haqeeqat unke inkaar mein bhi iqraar ka pehlu numaya he; is liye ke jab taq koyi cheez maujood nahi hoti is ka inkaar aur iqraar zair e behes nahi aatha. Koi bandha jab apni danist mein is hasti ko samajhnay ki koshish karta he, aur is ki samajh mein kuch nahi aatha toh is ka zehan, inkaar ki taraf mael ho jatha he.

Har shey kisi nah kisi program ke saath takhleeq hui he. Bulaa maqsad ya khel ke tor par koyi cheez wajood mein nahi aayi. Aam tor par insaan ki tamam dilchaspiyan gosht posh ke jism par markooz rehti hein jabkay gosht posh ka jism asal nahi he. Asal insaan woh he, jo is jism ko mutharrak rakhta he aur is ki hifazat karta he.

Hum apne maadi jism ki hifazat ke liye libaas banatay hein. Libaas khuwa kisi material ka ho jab taq gosht posh ke jism par maujood he, is mein harkat he. Libaas ki harkat jism ke tabay he. Libaas mein apni zaati koi harkat waqay nahi hoti. Isi tarah jab aadmi mar jaatha he toh libaas ki tarah iske andar bhi koi zaati harkat ya qouvat mudafat maujood nahi rehti. Hum gosht posh ke jis jism ko insaan kehte hein, woh insaan nahi he, balkay asal insaan ka libaas he.

Nazriya rang o noor aur aqal o shaoor hamein is baat ki dawat dete hein ke hum talaash karein ke insaan ki asal kya he? Woh kahan se aakar apne liye jismani libaas tayyar karta he, aur phir is libaas ko utaar kar kahan chala jaatha he? Qudrat ne insaan ko asal insaan se muta-arif karanay ke liye bohat ahem aur mukhtasir formule banaye hein taake no-insani khud aagahi haasil karke apni asal se waqif ho jaye.

Har makhlooq bashaoor aur ba hawaz he aur apni khudadad salahiyaton se kayam, zindah aur mutharrak he. Nabataat, jamadat aapas mein guftagu karte hein. Nabataat, jamadat aur zameen par maujood doosri makhlooq ki aapas mein guftagu hamein is taraf mutwajjah karti hein ke, zameen aur zameen ke andar ke tamam zarraat shaoor rakhtay hein. Zameen, ek maa ki tarah takhleeqi quwaton ki haamil he. Jis tarah ek maa apne bachche ko janam deti he, isi tarah zameen takhleeqi awamil se guzar kar aisay aisay rang bikherti he, jo aqal o danai ke liye lamha fikarya he. Dhoop ek he, hawa ek he, chandni ek he aur fiza mein bhikri hui gases ek hein, magar jab pani zameen ki kokh mein jazb ho jaatha he toh itni takhliqat zahuur pazeer hoti hein jinka shumaar insaan ke bas se bahar he. Zameen ke peit mein karoron sanche hein. Jis sanche mein pani thehr jaatha he, pani dye ke mutabiq naya roop ikhtiyar kar letha he. Yahi pani kabhi kela ban jaatha he, kabhi seb ban jaatha he, kabhi angoor ban jaatha he, aur kabhi phoolon ke naqsh o nigaar bankar samnay ajaatha he. Bargad ka ek beej jo kash kaash ke danay se bhi chhota hotha he, jab zameen ke peit mein daal diya jaatha he toh zameen is beej ko parwarish karke tanawar darakth bana deti he. Aisa tanawar darakth, jiske saaye mein senkdon aadmi kayam karte hein. Zameen par maujood pheli hui maadi kainat neh insaan ko is baat ka shaoor bakhsha he ke, insaan apni aqal o shaoor ko istemaal kare aur yeh sochey ke insaan hewanat, nabataat aur jamadat se kis tarah mumtaz he?

Scienci duniya neh jo ilmi aur inqalabi ayjadat ki hein, un ayjadat mein physics aur   psychology sey agay parapsychology (roohaniyat) ka ilm he. Roohaniyat darasal tafkkur, feham aur irtkaz ke formulon ki dastaweez he. Is dastaweez ka mutalea karne ka behtareen zariya muraqaba (meditation) he.

 Muraqba kya he?

Muraqabe ko samajhne ke liye hamein roohaniyat ke is kanoon ko samjhna hoga jo kanoon maadi dimagh se hatt kar nigah ya vision ke usool o zawabit par mushtamil he. Hum jab kisi cheez ko dekhte hein toh, dekhnay ki tarz yeh he ke, koi cheez hamaray samnay he aur hum usay dekh rahe hein. Is ke bar aks roohaniyat hamein batati he ke, pehlay hamaray andar shey ka aks banta he phir hum shey ko dekhte hein. Hum barah e raast kisi cheez ko nahi dekhte balkay dimagh se dekhnay ko zehan ki screen par dekhte hein. Roohaniyat ek aisa mechaniki nizaam he jis ki kerarian lehron ke oopar chal rahi hein. Roohaniyat ka taalib ilm jab apni zehni tavajja ek nuqte par markooz kar deta he toh, is ke andar maujood ghaib ki duniya mein daakhil honay ki salahiyat bedar aur mutharrak ho jati hein. Bazahir nazar aata he ke, roohaniyat ka taalib ilm, ankhein band kar ke khamosh betha he, magar woh zahiri hawaas ke saath baatini hawaas mein bhi safar karta he aur is safar mein ghaib ki duniya is ke samnay hoti he.