Derridean Philosophical View… | 43 Jain philosophy contends that no philosophical proposition can be true, if it is only unconditionally asserted (Matilal, The Central Philosophy of Jainism (Anekāntavāda) 61). This contextual understanding of the world of objects as accepted by later post-modern thinkers is the matter of reconciliation of diverse views from their respective perspectives and thereby creating the platform for the inter-cultural dialogues under the umbrella of multi-dimensional understanding (anekānta). Let us trace out the remnants of anekāntika thinking found in the thinking of post-modern western philosophical thinker Jacques Derrida (1931-2004). Post-Modern Western Analytical Language Philosophy The philosophy of language is concerned with speech. The speaker speaks something he intends to convey. Speaker addresses the listener. When the listener understands the meaning, communication occurs. The listenercan clarify the words if he faces any difficulty. As per Austin’s view,"Speech was considered as primary and writing the secondary as writing is like an orphan (cut off from the speaker) without the father.” But Jacques Derrida (1931-2004) rejected this concept by saying, ‘Writing is prior to speech’. Derrida says- ‘Language is utterable. All expressions, utterances belong to some context which are settled or fixed by the rules of convention.’ (Krishnaswamy 30) Also, meaning of any language is determined by the rules of convention and writing represents fundamental features or characteristics of a language. Language is something independent from human mind. Language has its own dynamic structure, independent of the speaker. Derrida approves that when I speak something, I intend to mean something, that is application of my use of language. How the listener understands the meaning is vital for successful communication. So the meaning is determined by the intention of the speaker. Again each speaker uses sentences in a particular context. So two things are important for understanding any language – intention of the speaker and the context in which one utters a particular sentence. According to Austin, context is fixed by the speaker, but as per the view of the Derridean Deconstruction, context is not fixed. He says, “context is never absolutely determinable or the formation of context is never final and saturated.” (Krishnaswamy 31) Problem of the Unstable Word-meaning in Language Philosophy and Anekānta The problem of word-meaning and the problem of synonymy is an illustrative issue in the western post-modern philosophy. There is no one meaning of any word. Also, no two words can have the similar meaning in two different contexts. One cannot determine the meaning of a particular word absolutely. All the meanings of the similar words change according to the respective contexts. This is indeed, the reason why the (śabda-naya ) verbal view point, which is mainly concerned with the philosophy of word, meaning and propositions, occupies an important place in the Jain doctrine of anekānta and the concept of śabda-naya (Mahāprajña, New Dimensions in Logic 59). Naya is a standpoint which determines the context-based use of words. The theory of nikṣepa in Jainism is understood as a theory of word-meaning in terms of the present language philosophy. A word contains opposing non-synonymous meanings, where one is in the focus and the other one is in the margin, depending upon the context. The Jain way of expressing the truth is absolutistic in appearance and non-absolutist in approach. The methodology is recognized as sevenfold dialectic through which multiple aspects of a truth can be expressed from the standpoint of different nayas. The only condition is that, when one quality becomes dominant in expression, the rest would be secondary at that time, but both the qualities will be
44 | ISJS-Transactions, Vol.6, No. 3&4, July-December, 2022 there for sure. 5 Ācārya Amṛtacandra (10th cent. CE), expounded anekānta with a folk imagery. The imagery is how the churning process takes place. The example of milk-maid given by Amṛtchandra is worth quoting here.6 He says that the lady while churning the curd, pulls one hand in front and the other hand goes behind, by this constant process of the two hands, one going forward and the other going backward, butter is obtained. Similarly, by churning the two nayas – dravyārthika and paryāyārthika, the essence of the anekānta is acquired. Ācārya Mahāprajña explains it with another example. When we walk, if the left foot is in front automatically the right will be behind, by this constant process of the two feet, one going forward and the other going backward, actual motion of the whole body occurs. If a person tries to keep both his feet in front, then it is obvious that he will fall down. Similarly, anekānta is to be observed in each step of our life. (Mahāprajña, Jain Darśana: Manana aura Mimāṃsā 278) The post-structuralist Jacques Derrida’s view seems to be parallel with the Jain concept of anekānta. His conceptual argument for deconstruction depends on relativity which I mean the view that truth itself is always to the different standpoints… (Butler 16). Derrida’s critique of western metaphysics focuses on privileging the spoken word over the written word. The spoken word is given a higher value because the speaker and the listener are both present during the utterance simultaneously. Derrida attacked this theory of presence and origins by attacking the notion that speech has priority over writing (D. Johnson 189). There is no temporal or spatial distance between speaker, speech and listener, since the speaker hears himself speak at the same moment the listener does. This immediacy seems to guarantee the notion that in the spoken word, we know what we mean, we mean what we say, say what we mean, and know what we have said. Whether or not perfect understanding always occur, in fact, this image of perfectly self-present meaning is, according to Derrida, the underlying ideal of Western culture. Derrida has termed this belief in the self-presentation of meaning ‘Logo-centrism …... Writing, on the other hand, is considered by the logocentric system to be only a representation of speech. (B. Johnson ix) When Derrida attacked on the priority of speech over writing, he was attacking on which is very much parallel to the Jain view of non-absolutism. He supposes that nothing is stable; the so called structure is also not stable. Everything is tentative, there is no permanent, the truth, the meaning of any word, the text, the interpretation and the context. One cannot tie down the meaning of any word. Moreover, he says every sign is made up of signifier and signified. But he claims that, there is no transcendental signified and no signified can be found as it is an abstract mental construction. Moreover signified is never a finished product. It is like a cloud forming which is endless. So the quest for finding the meaning of any word, would lead one to the endless deferral. Derrida says that as soon as there is meaning, there is difference, from the French verb differs, which means both ‘to differ’, and ‘to defer’. (B. Johnson ix). Derrida claimed that meaning is never immediate, it is always deferred. For example, let us try to explain the word ‘meaning’ of the meaning. The meaning of the word "meaning" according to the Oxford Dictionary is 'what is meant' (Crowther 726). Further it is searched and the meaning of 'meant' is given as, 'what it means'. If the word 'means' meaning is searched, it is found to 'signify'. Again the same process is continued and we get the meaning of the word ‘signify’ as 5 “arpitānarpitasiddheḥ” (Sarvārthasiddhi 5.32) 6 ekenākarṣantī ślathayantī vastutattvamitareṇa | antena jayati jainīnītirmanthānanetramiva gopī || (Puruṣārthasiddhyupāya 225)
Derridean Philosophical View… | 45 being ‘significant’. The meaning of the meaning is infinite in its implication, this is what anekānta claims. Each word has infinite meanings, if dealt from different perspectives. Derrida emphasized that language cannot refer to a fixed stable meaning. The ‘deconstruction’, is used to unravel meaning from texts in order to show that it is composed of assimilations that cannot be true; the meaning of the text cannot be limited by the intentions of the author or of the text; words do not carry meaning with them, they ‘put off’ their ability to carry meaning by referring to other possibilities of meaning; language is relational. (D. Johnson 202). In an attempt to capture the signified (the meaning of the word), we keep moving from one signifier (word) to another signifier, we never get to the signified, the signified gets lost in the search, and we keep going round and round. The meaning perpetually slips away from word to word within the linguistic chain. (Butler 18) One may try defining (i.e. capturing the signified) even of simple words like 'a city', but it can never be defined in absolute terms. We can only say, it is a larger town. But, again the word 'town' has to be specified. This clearly shows that a sign is a sign of another sign with no fixed meaning or signified, there is no final transcendental signified. (Krishnaswamy 33) So it can be said that in Derridean view, language is structured as an endless deferral of meaning and any search for the essential, absolute stable meaning must therefore be considered metaphysical. There is no fixed element, no fundamental unit, no transcendental signified that is meaningful in itself. In addition to this, Derrida pointed out that in everything (sign, text, context) whatever the opposite of it, is always already there, as a trace. According to Derrida, wherever there is endless deferral, there is trace. For example, in light there is trace of darkness and vice-versa. There is a trace of land in sea and vice-versa. In adult there is a trace of child, in man there is a trace of women. You can’t dichotomize and say, this is absolute man and absolute woman. Jain view of anekānta is in agreement with this concept of trace presented by Derrida. In the view of Derrida, ‘the other’ is always already present in the Reality, one doesn’t have to invent it. According to the Jain view of anekānta also, the ‘jar’ is defined by its resident qualities (for example, red etc.) as well as by “non-jar” qualities too. This metaphysical idea presented in language, is confirmed in the third statement in saptabhaṅgī naya. 7 The now existing ‘jar’ is metaphysically determined and defined by its other, non-jar. Thus, all things are relative and indefinable by themselves. Jacques Derrida says that a word includes its other within its meaning. He refers to Plato’s use of the word pharmokon, which means medicine as well as poison (Derrida 103). Thus, the word contains opposites as its meaning. This idea of Derrida applies in general in his theory of words and meanings. One can say that the third proposition of syādvāda, i.e., syādasti nāsti ca ghaṭaḥ, reflects this idea , if taken in terms of philosophy of language. In fact the Other or Others are not that “Other” sealed off against each other. The point I want to make is that today’s cultural problem of the “Other” can be seen in this light. In fact, the other or others are not that “other” sealed off against each other. Mahāvīra’s philosophy of anekāntavāda, then, said this long ago before Derrida. Derrida says, “Western thought has always been structured in terms of dichotomies or polarities; good vs. evil, being vs. nothingness, truth vs. error, identity vs. difference, mind vs. matter, presence vs. absence…… speech vs. writing. The second term in each pair is considered the negative, 7 syādasti nāsti ca ghaṭaḥ (Saptabhaṅgītaraṅgiṇī 2)
46 | ISJS-Transactions, Vol.6, No. 3&4, July-December, 2022 corrupt, undesirable version of the first, a fall away from it. Hence, absence is the lack of presence, evil is the fall from good, error is a distortion of truth, etc. In other words, the two terms are not simply opposed in their meanings but are arranged in a hierarchical order which gives the first term priority, in both the temporal and the qualitative sense of the word. (B. Johnson viii) Bad and good, men and women both are complementary (one that completes the other), not antonyms (Mahāprajña, Anekānta Hai Tisarā Netra 4). The same view is accepted in Jainism, no Reality is self-complete by itself, and also it achieves its completeness because of ‘the other. The moment one privileges one attribute, falls in fallacy. It falls in the category of pseudo naya (durnaya) as per Jain view, on account of its being absolutistic in character (Mahāprajña, New Dimensions in Logic 63). There is nothing like absolute, everything is always relative to the other. This is why the Jain perspective of anekānta which accepts this relativity will never assert anything absolutely. Ācārya Mahāprajña cited an example of relativity through an instance of teacher and the student. The teacher told the student, shorten the line drawn on the black board without erasing any part of it. Now how is it possible to make it short and yet not rubbing a part of it? The student was intelligent, he drew a longer line, thus making the original line appear shorter. Jain philosophy contends that no philosophical proposition can be true, if it is only unconditionally asserted. (Matilal 61) Thus, anekānta and syādvāda tries to make the man conscious of his limitation by pointing out his narrow vision and limited knowledge of the manifold aspects of things and helps him not to be hasty in forming absolute judgements before examining various other aspects, both positive and negative. Obviously, much of the bloodshed, and much of tribulation of mankind would have been saved if man had shown the wisdom of understanding the contrary viewpoints. Mahāvīra carried this concept of non-violence from the domain of practical behaviour to the domain of intellectual and philosophical discussion. Thus, the Jain principle of 'respect for the life of others' gave rise to the principle of ‘respect for the views of others’. In fact, the essence of the anekānta doctrine is embodied in this principle of respect for the views of others. According to the doctrine of anekānta, when one quality becomes dominant in expression, the rest would be secondary at that time. Ācārya Samantabhadra rightly says a significant rule of anekānta is that one will be predominant, while all the rest will be secondary. It is on this basis that relativity has developed.8 In this way, multiple truths can be expressed with the help of syād particle. In this state, no attributes are left privileged. Along with this Derrida says, if a sign is a sign of another sign and if a text is a text of another text, then a context is a context of another context. This implies that even contextual meaning is not fixed and there is no limit to what may be called 'the contextual meaning' (Krishnaswamy 36). There is endless deferral in contextual meaning. So, language, thought, and meaning are now all in an uncomfortable position; they are unstable (D. Johnson 192). This view can be compared with the Jain theory of naya. The nayas are as many in number as there are ways of putting the sentences. 9 Many texts and commentaries are written in Jainism on every agamic literature, like niryukti, tikā, cūrṇi, bhāṣya etc. No ācārya claimed that the interpretation written by him is final. There is always scope for further interpretation of each and every aphorism. 8 dharme dharme’nya evārtho dharmiṇo’nantadharmaṇaḥ | aṅgitve’nyatamāntasya śeṣāntānāṁ tadaṅgatā || (Āptamīmāṁsā 1.22) 9 jāvaïyā vayaṇavahā tāvaïyā ceva hoṁti ṇayavāyā | jāvaïyā ṇayavyāvā tāvaïyā ceva parasamāyā || (Sanmati Tarka 4.37))
Derridean Philosophical View… | 47 Conclusion In sum and substance, it is crystal clear that Derridean deconstruction is a kind of hermeneutic freedom-for-all, a joyous release from all rules and constraints of critical reading. Derrida’s view seems to be running in parallel with the concept of anekāntic perspective of the relativity of word-meaning and the impossibility of exhaustive cognition as well as expression of any object by empirical human beings as accepted by Jain philosophers too. References Amṛtacandra. Puruṣārthasiddhyupāya. Ed. Vijay K. Jain. Dehradun: Vikalp Printers, 2012. Butler, Christropher. Post Modernism: A Very Short Introduction. Oxford: Oxford University Press (Indian Edn.), 2002. Crowther, Jonathan, ed. Oxford Advance Learner’s Dictionary. Oxford: Oxford University Press, 1991. Derrida, Jacques. Dissemination. Trans. Barbara Johnson. London: Continuum, 2005. Dghavala, Māilla. Nayacakra. Ed. Kailash Chandra Shastri. Varanasi: Bharatiya Jnanpith, 1971. Divākara, Siddhasena. Nyāyāvatāra. Trans. Vijayamurti Shastracharya. Agas: Shri Paramshrut Prabhavak Mandal, 1976. —. Sanmati Tarka. Ed. Sukhlal Sanghavi and Bechardas Dosi. Bombay: Shri Jain Shwetambar Education Board, 1939. Johnson, Barbara. "Translator's Introduction ." Derrida, Jacques. Dissemination. Trans. Barbara Johnson. London: Continuum, 2005. VII-XXXIII. Johnson, Derek. A Brief History of Philosophy :From Socrates to Derrida. London: Continnum, 2006. Mahāprajña, Ācārya. Anekānta Hai Tisarā Netra. Ladnun: Jain Vishva Bharati, 1982. —. Jain Darśana aura Anekānta. Ed. Muni Dulharaj. Churu: Adarsha Sahitya Sanga Publication, 2000. —. Jain Darśana: Manana aura Mimāṃsā. Ed. Muni Dulhraj. Churu: Adarsh Sahitya Sangh, 2008. —. New Dimensions in Logic. Ladnun: Jain Vishva Bharati , 1984. Matilal, Bimal Krishna. The Central Philosophy of Jainism (Anekāntavāda). Ed. Dalsukh Malavania and Nagin J. Shah. Ahemedabad: L.D. Institute of Indology, 1981. —. The Central Philosophy of Jainism (Anekāntavāda). Ed. Nagin J. Shah Dalsukh Malavania. Ahemedabad: L.D. Institute of Indology, 1981. N. Krishnaswamy, John Varghese and Sunita Mishra. Contemporary Literary Theory: A Student's Companion. Delhi : Macmillan India Ltd. , 2005. Pūjyapāda. Sarvārthasiddhi. Ed. Phoolchandra Shastri. New Delhi: Bharatiya Jnanpith Publication, 1998. Samantabhadra. Āptamīmāṁsā. Ed. Saratchandra Ghoshal. New Delhi: Bharatiya Jnanpith, 2002. Samantabhadra, Ācārya. Svayambhūstotra. Ed. Udayachandra Jain. Varanasi: Shri Ganeshvarni Digambar Jain Sansthan, 1993. Sharma, Chandradhar. A Critical Survey of Indian Philosophy. Delhi: Motilal Banarasidass, 1991. Vimaladasa. Saptabhaṅgītaraṅgiṇī. Manoharlal. Agas: Shrimad Rajchandra Ashram, 1995.
t Su 'kkL=ks a d s ifjçs{; esa iq.;&iki dk cU/k&g srqRo _"kHk tSu vkys[k ços'k tSu 'kkL=ksa esa fofo/k –f"V;ksa ls i q.;&iki dh ppkZ i;k ZIr foLrkj ls dh x;h g SA tho ds 'k qHkk'k qHk Hkko Hkh i q.;&iki dgykrs g Sa vk Sj muls c¡/kus okys deZ HkhA bl ys[k esa çFker;k nksuk sa dk mYys[k dj nksuksa d s gh cU/k&g srqRo ij ppkZ djds tho d s Hkkoksa d s lEcU/k esa eq[; :i ls ppkZ dh tk,xhA iq.;&iki Hkkoksa ls Øe'k% 'k qHkk'kqHk deksaZ dk cU/k gksrk g SA 'k qHkk'kqHk deksaZ ls lalkjxr b"Vkfu"V la;k sxçkIr gk srs g S a tk s i qu% lalkj esa gh vVdkus ds dkj.k curs gSaA vr% lkekU;:i ls bu nk suk sa dk cU/k&gsrqiuk Li"V gh gSA fdUrq 'k qHk Hkko ds lEcU/k esa ckr bruh lh/kh ugha g SA 'kkL=ksa esa tgk¡ ,d vk sj 'kqHkHkkok sa l s cU/k dgk g S] ogha muls futZjk gksus dh o mldh eks{kekxZ esa mi;k sfxrk dh ppk Z Hkh de ugha g SA ;g fo}kuksa d s chp i;kZIr ppkZ o foe'k Z dk fo"k; jgk g SA cU/k o futZjk nksuk sa foijhr fLFkfr;k¡ g SaA ,d gh Hkko ls nksuk sa dk gk suk dSls lEHko g S\ laHko ugha g S] rk s 'kkL=ksa esa nksuksa dk mYys[k dSls g S\ D;k ;g 'kkL=xr iwok Zij fojk s/k g S\ vFkok buds ihNs dk sbZ jgL; fufgr g S\ bu lc ç'uksa dh i;k ZIr foLrkj ds lkFk bl ys[k esa ppkZ dh tk,xhA ;gk¡ 'kqHkHkkoksa ls cU/k o futZjk ds lEcU/k esa 'kkL=xr çek.kk sa vkSj ;qfä;ksa dks fopkj dj budh fook{kkvksa dk s Li"V djus dk ç;Ru fd;k tk,xkA ,d gh Hkko ls cU/k vk Sj futZjk dk gksuk ijLij fojks/kh g S vFkok buesa fdlh çdkj lkeatL; lEHko g S] vFkok 'kqHk Hkko dh Hkh dksbZ fofo/krk,a g Sa] ;s vUrr% fopkj ds fo"k; gksaxsA ftusUæ Hkxoku~ dh ok.kh dks vkxe dgk tkrk gSA le;lkj ¼150½ esa iq.;&iki dks cU/k dk dkj.k fl) djrs gq, vkpk;Z us ^,slks ft.kkson slks* dgdj vkxe çLr qr fd;k gSA vr% dsoyh Hkxoku~ dh fnO;/ofu ls çlwr rÙo] tks vkpk;ks aZ dh ijEijk ls gesa çkIr gksrk gS] ogh vkxe gSA rnuqlkj dsoyh Hkxoku~ dk leLr çkIr min s'k vkxe gh gSA vkpk;ksaZ ds }kjk fuc) os vkxe gh 'kkL= gSaA ;gk¡ tSu 'kkL=ksa ds ifjçs{; esa iq.;&iki fdl çdkj cU/k d s gsr q gSa] bl ij fopkj djuk vHkh"V gSA cU/k dk vFkZ c¡/kuk gSA lkekU;r;k ijo'krk dks cU/ku dgk tkrk gSA ;Fkk dkjkx`g esa vu qd wyrk gksus ij Hkh ijo'krk gksus ls cU/ku gh gSA tho dk LoHkko fl) leku gk sus ij Hkh mldh n'kk mlls foijhr 'kjhj] la;ksx o jkx vkfn lfgr gS] ;gh cU/ku gSA vkxeh; Hkk"kk esa æO;deZ&HkkodeZ lfgr n'kk dks cU/k dgk tkrk gSA1 vk/;kfRed Hkk"kk esa 'kq)kRe LoHkko ls foijhr n q%[k:i n'kk gh cU/ku gSA bls gh lalkj dgk tkrk gSA oLr qr% eqfä dk vHkko gh cU/k gSA tho dh bl cU/k n'kk esa ;|fi feF;kRokfn vu sd dkj.k gSa rFkkfi ml cU/k esa iq.;&iki dh D;k Hkwfedk gS] ;g vkxe ds vkyksd esa fopkj.kh; gSA tho d s 'kqHk&v'kqHk Hkkok sa dks iq.;&iki ifj.kke dgk tkrk gS rFkk mud s fufeÙk ls c¡/kus okyh deZ ç—fr;k¡ Hkh iq.;&iki dgykrh gSaA bUgsa gh Øe'k% Hkko vkSj æO; iq.;&iki dgrs gSaA ;s nksuksa gh tho ds cU/k esa dkj.k gSaA iq.;&iki ç—fr;ksa ds }kjk cU/k Kkukoj.kkfn vkB deZ] ?kkfr&v?kkfr d s Hksn ls nks çdkj ds gSaA ogk¡ ftud s fufeÙk ls tho ds LoHkko dk ?kkr gksrk gS] mUgsa ?kkfr deZ dgrs gSa vkSj tks tho dks vu qdwy&çfrd wy la;ksxksa d s dkj.k gSa] ftud s fufeÙk ls tho ds LoHkko dk ?kkr ugha gksrk] mUgsa v?kkfr deZ dgrs gSaA2 mue sa Lkgk;d vkpk;Z] tSu n”k Zu foHkkx] t Su ;qfuoflZVh] Cksaxyq#( b Zesy [email protected] 1 cT>fn dEea ts.k nq psn.kHkkos.k Hkkoc a/kks lk sA dEekninslk.ka v..kk s..kio sl.ka bnjk s॥ ¼æO;laxzg 32½ 2 vkoj.keksgfoX?ka ?kknh thoxq.k?kkn.kÙkknk sA vkmx.kkea xk sna o s;f.k;a rg v?kkfnfÙk॥ ¼xksEeVlkj deZdk.M 9½
50 | vkb Z.,l.t s.,l&VªkatSDlUl] o’kZ&6] vad&3 & 4] tqykb&fnlEcj] 2022 ?kkfr deZ rks leLr iki:i gh gSa( v?kkfr ds vUrxZr iq.;&iki dk Hksn gS] ftuesa lkrk osnuh;] euq";&fr;aZp&n sok;q] 'kqHkuke vkSj mPp xks= iq.; deZ gSa rFkk 'ks"k v?kkfr iki deZ gSaA 'kkL=k sa e sa lkekU;r;k leLr deksaZ dks lalkj ifjHkze.k d s dkj.k :i ls mfYyf[kr fd;k x;k gS3 A ?kkfr deZ Kkukoj.k] n'kZukoj.k ] eksguh;] vUrjk; :i ls pkj çdkj d s gS a tks tho d s Kku] n'kZu] J)k] pkfj=] lq[k] oh;Z xq.kksa dks ?kkrdj mudks vYi :i vFkok foijhr :i ifj.kekdj tho dh cU/k&n'kk esa dkj.k gksrs gSaA4 bu deksaZ d s mn; ls Kkukfn xq.k viuh lkeF~;Z vu qlkj dk;Z u djrs gq, çfrcfU/kr gks tkrs gSaA Qyr% eks{k dk ekxZ vo#) gk s tkus ls tho lalkj n'kk esa vofLFkr jgrk gSA eksg deZ ds }kjk oLr q Lo:i feF;k Hkkflr gksrk gS] tho viuh lkeF;Z Hkwy tkrk gS rFkk bl lalkj n'kk dks gh viuh LokHkkfod n'kk ekudj lUrq"V gks tkrk gSA ftl dkj.k eks{k dk fopkj gh ugha jgrk rFkk pkfj= ek sg ds }kjk jkx&}s"k d"kk; mRiUu gksu s ls vkdqfyr gksrk gqvk nq%[k lgrk gSA bl çdkj bu iki :i ?kkfr deksaZ ls tho dks cU/k gksrk gSA v?kkfr deksaZ esa iq.;&iki dk Hksn gSA ogk¡ iq.; deksaZ d s mn; ls vuqdwy xfr o vu qdwy la;ksxksa dh çkfIr gksrh gS rFkk iki deZ d s mn; ls tho çfrdwy xfr o çfrdwy lkexzh çkIr djrk gSA buesa ;|fi iki deZ tfur n q%[k rks tho dks Li"V gh Hkkflr gksrk gS] fdUrq iq.;&iki nksuksa gh deZ eqfä esa ck/kd gksus ls cU/ku d s gh gsr q gSa] D;ksafd vu qd wyrk&çfrdwyrk nksuksa gh tho dks lalkj esa vVdkrh gS aA ;g tho vu qd wy la;ksxksa esa jkx djrk gS vkSj çfrdwy la;ksxksa esa } s"k djrk gS] ftlls iwoksZä Qy gksrk gSA bl çdkj ;s v?kkfr deZ ;|fi tho ds LoHkko dk lh/kk ?kkr ugha djr s] fdUrq ?kkfr deksaZ ds lgk;d gksus ls buds }kjk Hkh tho c¡/krk gh gSA iq.; deZ eks{k esa rks ck/kd gS gh] fdUr q lalkjkoLFkk esa Hkh mld s }kjk tks lq[k çkIr gksuk le>rs gSa] og oLr qr% r `".kk :i gksus ls n q%[k gh gSA çopulkj ¼74½ esa Li’V dgk gS fd ;fn 'kqHk ifj.kke ls mRiUu fofo/k iq.; fo|eku gSa rks os nsoksa rd ds thoksa esa fo"k;r`".kk mRiUu djrs gSaA5 blls Li"V gS fd iq.; deZ dk mn; Hkh tho dks fo"k;ksa d s çfr r `".kk :i vkdqyrk gh mRiUu djrk gSA vr,o] ijekFkZr% n q%[k dk gh gsr q gSA iq.; d s mn; esa ;|fi vu qd wy fo"k; feyr s gSa] rFkkfi mUgsa Hkksxu s dh pkg tho dks iki dk gh cU/k djkrh gSA ;gk¡ ;g iz”u LokHkkfod gS fd bl fLFkfr esa iq.; dk mn;] iki ds mn; ls d Sls vyx gqvk\ tSu erkuqlkj iq.; gks ;k iki] nksuksa gh tho dks ij esa vVdkrh gqbZ eks{k ls foeq[k djrh gSa] prqxZfr Hkze.k esa dkj.k gksrh gSaA bl dkj.k bu nksuksa deksaZ esa dksbZ vUrj ugha gS] nksuksa gh lalkj :i gSaA buesa iki ds mn; lfgr tho rks n q%[k ls NwVu s dk fopkj djrk gqvk dnkfpr~ eks{k&ekxZ d s lUeq[k gks ldrk gS] fdUrq iq.; d s mn; esa vklä tho dks rks eks{k dk fopkj rd ugha vkrkA 6 bl n `f’V ls rks iq.; d s mn; dh vis{kk iki dk mn; gksuk gh Bhd gSA bl çdkj iq.;&iki leLr deZ tho dks ck¡/krs gh gSa] n q%[k gh mRiUu djrs gSa vkSj lalkj ds gh dkj.k gSaA iq.;&iki Hkkoks a d s }kjk cU/k iq.;&iki deksaZ dk cU/k tho dks Lo;a d s iq.;&iki] 'kqHk&v'kqHk Hkkoksa }kjk gksrk gSA vr% iq.;&iki Hkko mu leLr cU/k&voLFkkvksa d s e wy gsr q gSaA mÙkjk/;;u esa jkx&} s"k dks deksaZ dk vkSj deksaZ dks n q%[kksa dk ewy dgk gSA 7 3 ^tsfga c)ks v;a thok s lalkjs ifjoÙkb^ ¼mÙkjk/;;u] 33-1½ 4 d soy.kk.k a nal.ke.k arfofj;a p [kf;;lEea pA [kf;;xq.k s efn;knh [kvksolfe, ; ?kknh nq॥ ¼xk sEeVlkj deZdk.M 100½ 5 tfn lafr fg iq..kkf.k ; ifj.kkeleqCHkokf.k fofogkf.kA t.k;afr fol;r.ga thok.ka nsonark.k a ॥ ¼çopulkj 74½ 6 ijekReçdk'k 2-56&57 7 jkxk s ; nkslk s fo ; dEech;a dEea p eksgIiHkoa o;fUrA dEea p tkb Z&ej.kLl ewya nqD[k a p tkbZ&ej.k a o;fUrAA ¼mÙkjk/;;ulw= 32-7½
tSu 'kkL=ksa d s ifjçs{; esa i q.;&iki... | 51 'kqHk Hkkoks a ls iq.;&deksaZ dk cU/k gksrk gS rFkk v'kqHk Hkkoksa ls iki&deksaZ dkA ;g v?kkfr deksaZ dh eq[;rk ls dFku gSA LoHkko d s ?kkrd ?kkfr deksaZ dk cU/k 'kqHk&v'kqHk nksuksa Hkkoksa d s }kjk gksrk gSA8 vr% nksuksa gh Hkko LoHkko d s ?kkr esa dkj.k gksrs gSaA 'kqHk Hkkoksa ls ;g cU/k vYi fLFkfr&vuqHkkx lfgr gksrk gS vkSj v'kqHk Hkkoksa ls rhozA ijUr q ,slk ugha gS fd v?kkfr deksaZ esa 'kqHk Hkkoksa d s }kjk d soy iq.; çÑfr;ksa dk gh cU/k gksrk gks vkSj v'kqHk Hkkoksa d s }kjk ek= iki ç—fr;ksaA bl lUnHkZ esa xksEeVlkj xzUFk dk ;g –"VkUr egÙoiw.kZ gS& Þlkrkosnuh;kfnd ç’kLr ç—fr;k sa dk rhoz vuqHkkx cU/k fo’kq) ifj.kkeksa ls vkSj vlkrkosnuh; vkfn vç’kLr izÑfr;k sa dk rho z vuqHkkx cU/k laDys’k ifj.kkeksa ls gk srk g SA blls foijhr laDys’k ifj.kkeksa ls ç’kLr ç— fr;k sa dk t?kU; vuqHkkx cU/k gk srk gS vk Sj fo’kq) ifj.kkek sa l s vç’kLr ç—fr;ksa dk t?kU; vuqHkkx cU/k gksrk g SAß9 bl çdkj 'kqHk ls iki dk vkSj v'kqHk ls iq.; dk Hkh cU/k gksrk gS] rFkkfi cgqyrk dh vis{kk ^'kqHk l s iq.; dk vkSj v'kqHk ls iki dk cU/k gk srk gS*] ,slk dgk tkrk gS A v?kkfr deksaZ esa vu sd iq.;&iki ç—fr;k¡ /kzqo&cU/kh gSa] ftudk 'kqHk&v'kqHk nksuksa Hkkoksa d s dky esa çfr le; cU/k gksrk gSA vUrj bruk gS fd 'kqHk Hkko d s dky esa iq.;&ç—fr;ksa dk rhoz vkSj iki&ç—fr;ksa dk eUn cU/k gksrk gS rFkk v'kqHk Hkkoksa ds dky esa iki&ç—fr;ksa dk rhoz vkSj iq.;&ç—fr;ksa dk eUn cU/k gksrk gSA bl çdkj nq%[kdkjh deksaZ dks ck¡/kus esa dkj.k gksus ls ;s nksuksa Hkko ,d leku gh gSaA blhfy, çopulkj esa ;g ç”u fd;k gS fd ;fn 'kqHkksi;ksx ls çkIr iq.; ds mn; esa vkSj v'kqHkksi;ksx l s çkIr iki d s mn; esa tho n sgtfur n q%[k dk gh vu qHko djrs gSa] rc 'kqHk&v'kqHk mi;ksx e sa D;k vUrj gS\ 10 bl rF; ij fopkj djus ls ;g Li"V gks tkrk gS fd 'kqHk ;k v'kqHk Hkko d s Qy esa c¡/kus okys iwoksZä deksaZ ds mn; esa vkdqyrk gh gksrh gSA iq.; ds mn; esa og vkdqyrk fo"k;ksa ds çfr jkx :i gS vkSj iki d s mn; esa og vkdqyrk çfrdwyrk d s çfr }s"k :i gSA vUrr% ;s nksuk sa vkdqyrk gh gSa vkSj nksuksa ls gh vkxkeh iki dk gh cU/k gksrk gSA bl çdkj iq.;&iki Hkko nksuksa vfo'ks"k :i ls cU/k d s dkj.k LFkkfir gksr s gSaA iki&iq.; d s cU/k&gsrqRo dk mijksä foospu deZ dh vis{kk ls gSA Hkko dh vis{kk ls Hkh ;s nksuksa Hkko cU/k d s gh gsrq gSaA iki&iq.; d s Hkko cU/k d qN fuEu dkj.k fopkj.kh; gSa & • iq.;&iki nksuksa gh Hkko fodYi:i] vkdqyrk :i gSaA fufoZdYi lq[k ls foijhr gSaA • nksuksa esa ls fdlh Hkko es a vkReksiyfC/k ugha gk srhA • nksuksa Hkko ij&lUeq[k gSa] LoksUeq[krk dk uk'k djrs gSaA • iq.;&iki loZ deksaZ dk fu"ks/k djus ij Hkh eqfu v'kj.k ugha gk srs( mu eqfu;ksa fu’deZ voLFkk es a ifj.keu djrk gqvk Kku gh 'kj.k gSA11 • tks fut vkRek dks tku s fcuk iq.; gh djrk jgs] mls eks{k dh çkfIr ugha gks ldrh rFkk tks fut vkRek dks tkurk gS] og iq.; djrk gqvk Hkh mls cU/k :i tkurk gqvk eks{k dh Hkkouk o iq#"kkFkZ djrk gS] iq.; esa lUrq"V ugha gksrkA ;fn iq.; esa lUr q"V gks tk,] rks mls Hkh eks{k dh çkfIr ugha gks ldrhA • Lo:i ls ifrr djrk gS] bl dkj.k iq.; Hkh iki gh gSA 8 eks{kekxZ çdk'kd] i`"B 227 9 Lk qgi;Mh.k folksgh frOoks vlqgk.k lafdysls.kA foojhns.k tg..kks v.k qHkkxks lOoi;Mh.ka AA ¼xk sEeVlkj & thodk.M 163½ 10 .kj.kkj;frfj;lqjk Hktafr tfn nsglaHkoa nqD[kaA fdg lk s lqgks o vlqgk s movksxk s gofn thok.k aAA ¼i zopulkj 1- 72½ 11 deZ loZefi loZfonks ;n~ cU/klk/kueq”kUR;fo”k s’kkr~A rsu lo Zefi rRi zfrf’k)a Kkueso fofgra f”kog srq%AA ¼le;lkj 150 ij vkRe[;kfr 103½
52 | vkb Z.,l.t s.,l&VªkatSDlUl] o’kZ&6] vad&3 & 4] tqykb&fnlEcj] 2022 • iq.;&iki] 'kqHk&v'kqHk Hkko] ¼bfUæ;½ lq[k&n q%[k esa vukRe/keZRo gksus ls lekurk gh gS] vFkkZr~ buesa ls dksbZ Hkh vkRe&/keZ ugha gSA12 bl çdkj Hkko&cU/k dh vis{kk ls Hkh iq.;&iki nksuksa gh Hkko n q%[k:i o n q%[k d s dkj.k gh gSaA D;k 'kqHk Hkkok sa ls dsoy cU/k gh gksrk gS\ 'kqHk&v'kqHk nksuksa Hkkoksa dks cU/k:i o cU/k dk dkj.k fl) dju s ij ;g ç'u fd ^^D;k 'kqHk Hkko cU/k d s vfrfjä cU/k ds vHkko:i laoj] vFkok fut Zjk esa Hkh dkj.k gSa\^^ d qN vk”p;Ztud izrhr gksrk gSA igyh ckj e sa rks ;gh yxrk gS fd ,d gh 'kqHk Hkko ls nks foijhr dk;Z d Sls gks ldr s gS a\ fdUrq 'kkL=ks a dk voxkgu djus ij bl çdkj ds rF; lkeus vkrs gSa] tks bl ç'u d s lEcU/k esa fopkj djus ij etcwj dj nsrs gSaA mlls iwoZ ;gk¡ ;g le>uk vko';d gS fd eks{kekxZ d s lEcU/k esa cU/k vkSj futZjk dk D;k vFkZ gS\ ek s{kekxZ d s lEcU/k e sa cU/k vkSj fut Zjk uohu deZ iqn ~xyksa dk tho ds lkFk lEcU/k gksuk cU/k dgk x;k gS& ^vfHkuo&dEeXxg.ka ca/kks*A13 ;g cU/k ç—fr] çn s'k] fLFkfr vkSj vu qHkkx ds Hksn ls pkj çdkj dk gSA 'kkL=ks a esa vu sd LFkkuksa ij budk Lo:i Li"V :i ls mfYyf[kr gSA vkpk;Z gsepUæ cU/k ds Lo:i ds lEcU/k esa dgrs gSa fd ^^deZ dk LoHkko ç—fr gSA deZ ftrus le; tho d s lkFk lÙkk esa jgrk gS] og ml deZ dh fLFkfr gS vkSj ml deZ dh Qynku 'kfä vu qHkkx gSA deZ d s ftrus ijek.kq c¡/krs gSa] og mldk çn s'k cU/k gSA^^ 14 fopkj.kh; gS fd ftlizdkj deZ dk cU/k pkj çdkj gS] mlhizdkj çR;sd cU/k dh futZjk ds vu qlkj fut Zjk Hkh pkj çdkj dh le>uh pkfg,A ogk¡ deZ dk vdeZ :i gks tkuk rks ç—fr vkSj çn s'k cU/k dh vis{kk ls fut Zjk gS rFkk deZ d s fLFkfr&vu qHkkx dk {kh.k gksuk deksaZ dh fLFkfr&vu qHkkx futZjk gSA15 ç—fr vkSj çn s'k cU/k ls tho dk vfgr ugha gksrk gS] ;s cU/k rks vjgUr Hkxoku~ d s Hkh gk sr s gSaA vr% cU/k esa fLFkfr&vuqHkkx eq[; gSaA buesa Hkh vu qHkkx gh ç/kku gS] D;ksafd cgqr le; rd vYi Qy nsus okys deZ dh vis{kk vYi le; rd cgqr Qy nsus okyk deZ cyoku~ gksrk gSA deZ ds vHkko dk vFkZ mldh fLFkfr&vuqHkkx 'kfä dk ghu gksuk gSA ftu ifj.kkeksa d s }kjk ;g 'kfä ghu gks ld s] os ifj.kke deZ d s vHkko d s dkj.k dgs tk ldrs gSaA 'kqHk Hkkoksa d s }kjk v?kkfr iki deksaZ d s vkSj v'kqHk Hkko d s }kjk v?kkfr 'kqHk deksaZ d s fLFkfr& vu qHkkx ghu gksrs gSaA fdUrq v?kkfr deksaZ dk fLFkfr&vu qHkkx c<+us ls tho dk vfgr ;k mlds fLFkfr&vu qHkkx ?kVus ls tho dk fgr ugha gksrkA vfjgUr Hkxoku ~ d s v?kkfr deksaZ dh fLFkfr&vu qHkkx cgqr gksus ij Hkh muls mudk d qN vfgr ugha gksrk gSA ;fn deksaZ d s fLFkfr&vu qHkkx dk gksuk cU/k gS] rc fLFkfr&vu qHkkx dk ghu gksuk muds vHkko dh çfØ;k gSA oLr qr% fLFkfr&vu qHkkx ghu gksus ls tc deZ u d s cjkcj Qy nsrk gS] mls ml deZ dk fcuk Qy fn, f[kjuk dgrs gSaA dksbZ Hkh deZ fcuk Qy fn, ugha f[kjrkA deZ dk vu qHkkx vfr vYi gksuk vFkok laØe.k gksuk] ml deZ dk uk'k dgk tkrk gS] D;ksafd fLFkfr&vuqHkkx 'kfä gh 12 i zopulkj 77 ij rÙoiznhfidk 13 vfHkuodEeXxg.k a ca/kk s vksgs.k rRFk ohlleaA frFFk;jkgkjxnqxoTt a fePNafe lrjl;aAA ¼deZxzUFk 2-3½ 14 ç—frfLFkR;uqHkkx çns'kkfo/k;k s·L; rqA ç—frLrq LoHkko% L;kr~ Kkuko `R;kfnj"V/kkAA fud"kk sZRd"kZr% dkyfu;e% dEeZ.kka fLFkfr%A vuqHkkxks foikd% L;kRçns'kk s·a'kdYiue~AA ¼;ksx”kkL= 60&62½ 15 cU/k dk ,dns'k vHkko gh futZjk g SA buds vk/kkj ij ;g rdZ çLrqr fd;k x;k gS fd çR;sd cU/k d s ,dns'k vHkko ls og futZjk Hkh pkj çdkj dh le>h tk ldrh gSA futZjk ds , sls pkj Hk sn 'kkL=k sa esa ugh a feyrs] fdUr q rdZ ls budh flf) esa dk sbZ ck/kk ugha fn[krhA
tSu 'kkL=ksa d s ifjçs{; esa i q.;&iki... | 53 okLro esa deZ gSA fo'ks"kko';d Hkk"; esa vu qHkko deZ dk osnu gksuk oSdfYid dgk gS vkSj çn s'k deZ dk osnu fu;er% dgk gSA 16 blls ;g Li"V gksrk gS fd deZ d s çn s'kksa dk mn; vkuk rks vo';EHkkoh gS fdUr q mldk Qy Hkksxuk vko';d ugha gSA lkekU;r;k mn; esa vkus okys deZ vu qHko lfgr mn; nsrs gSaA deksaZ dh vu qHkkx 'kfä ghu gk sus ij og deZ mlh :i es a vFkok laØfer gksdj vU; :i esa mn; esa vkrs gSaA ml fLFkfr esa deksaZ dk çns'kksn; rks gksrk gS] fdUr q vu qHkkx mn; ugha gksrkA bl çdkj deZ dk uk'k mn; }kj ls gh gksrk gSA tks deZ laØfer gksdj Qy n srs gSa] mudk og ijeq[k ls Qy n suk dgykrk gSA ogk¡ ?kkfr deksaZ d s fLFkfr&vu qHkkx tho ds LoHkko d s ?kkrd gSa] vr% mudk ghu gksuk gh eks{kekxZ esa dk;Zdkjh gSA muesa Hkh eksg deZ lalkj dk ewy gS] vr% ftu ifj.kkeksa d s }kjk bl eksg d s fLFkfr&vu qHkkx ghu gks lds] mls eks{kekxZ esa deZ d s vHkko dk dkj.k dgk tk ldrk gSA ;g rks deZ ds cU/k vkSj mlds vHkko dk vFkZ gqvkA vc 'kqHk Hkkoksa dk bl cU/k d s vHkko esa ;ksxnku gS ;k ugha] bl ij foe'kZ djuk vHkh"V gSA 'kqHk Hkkoks a ls fut Zjk lEcU/kh ;qfä;k¡% xzaFkksa e sa 'kqHk Hkkoksa ls fut Zjk gksus d s lEcU/k esa vu sd ;qfä;k¡ o mYys[k çkIr gksr s gSaA muesa ls d qN egÙoiw.kZ bl izdkj gSa& • n'kZu eksg d s vHkko fcuk lE;DRo ugha gksrkA mlls iwoZ rks 'kqHk&v'kqHk Hkko gh gSa vkSj v'kqHk Hkkoksa ls rks ;g gksuk lEHko ugha gSA ;fn mu 'kqHk Hkkoksa ls ugha ekuk tk, rks ,sls esa n'kZu eksg dk vHkko fdu ifj.kkeksa ls gksxk\ lokZFkZflf) esa 'kqHk ifj.kke ls feF;kRo dk Lo&jl fu#) gksuk dgk gSA17 vFkkZr ~ 'kqHk&ifj.kkeksa ls feF;kRo dk vu qHkkx ghu gksrk gSA • rhoz d"kk; ifj.kkeksa dks pkfj= eksg d s vklzo dk dkj.k dgk x;k gS] eUn d"kk; ifj.kkeksa dks ughaA18 ;gk¡ rhoz ifj.kke dk vFkZ d"kk; dh mnhj.kk ls tfur laDys'k ifj.kke fd;k tkrk gSA19 fopkj.kh; gS fd ogk¡ 'kqHk Hkkoksa dks D;ks a ugha fy;k x;k\ • eks{kekxZ çdk'kd ¼i`- 6½ esa çcy fo'kq) ifj.kkeksa }kjk ?kkfr deZ dh ghurk dk mYys[k djrs gq, dgk gS & **vkRek ds ifj.kke rhu çdkj ds gSa & laDys'k] fo'kq) vkSj 'kq)A ogk¡ rhoz d"kk; :i laDys'k gSa] eUn d"kk; :i fo'kq) gSa] rFkk d"kk;jfgr 'kq) gSaA ogk¡ ohrjkx&foKku :i viu s LoHkko d s ?kkrd tks Kkukoj.kkfn ?kkfr;k deZ gSa] mudk laDys'k ifj.kkeksa }kjk rks rhoz cU/k gksrk gS vkSj fo'kq) ifj.kkeksa }kjk eUn cU/k gksrk gS] rFkk fo'kq) ifj.kke çcy gksa rks iwo Z dky esa tks rhoz cU/k gqvk Fkk mldks Hkh eUn djrs gSaA 'kq) ifj.kkeksa }kjk cU/k ugha gksrk] d soy mudh fut Zjk gh gksrh gSA** • eks{kekxZ çdk'kd ¼i`- 6&7½ esa fo'kq) ifj.kkeksa d s }kjk ?kkfr deksaZ dh ghurk gksus l s ohrjkx&foKkurk ds çdV gksus dh ckr dh x;h gS& Þvfjgarkfn ds çfr Lrkokukfn :i tks Hkko gksrs gSa] os d"kk;ksa dh eUnrk lfgr gh gksrs gSa] blfy, os fo'kq) ifj.kke gSaA iqu'p] leLr d"kk; feVkus dk lk/ku gSa] blfy, 'kq) ifj.kke dk dkj.k gSa( lks ,sls ifj.kkeksa ls viu s ?kkrd ?kkfr deZ dh ghurk gksus ls lgt gh ohrjkx&fo'ks"k Kku çdV gksrk gSA ftrus va'kk sa esa og 16 Hkf.k;a p lq, thoks os,b u ok·.kqHkkodEea frA ta iq.k i,ldEea fu;ek os,b ra lOoaAA ¼fo'ks"kko';d Hkk";] 1295½ 17 lokZFk Zflf) v/;k; 8] lw= 9] o `fÙk 18 ^d"kk;ksn;kÙkho zifj.kke'pkfj=eksgL;* ¼rÙokFk Zlw= 6-14½ 19 ^^vfrizo`)dzks/kkfno”kkr~ rhoukÙkho z%A ckákH;Urjg srwnhj.ko”kknqfnzä% ifj.kke% rhoukr~ LFkwyHkkokr~ rhoz bR;qP;rsA rf}jhrks eUn%A vuqnhj.kizR;;lfUu/kkukr~ mRp|ekuks·uqfnzä% ifj.kkeks eUnukr~xeukr~eUn bR;qP;rsA ¼jktokfrZd 6-6½
54 | vkb Z.,l.t s.,l&VªkatSDlUl] o’kZ&6] vad&3 & 4] tqykb&fnlEcj] 2022 ghu gks] mru s va'kksa es a og çdV gksrk gSA -------------vFkok vjgarkfn d s vkdkj dk voyksdu djuk ;k Lo:i dk fopkj djuk ;k opu lquuk ;k fudVorhZ gksuk ;k muds vu qlkj çorZu djuk] bR;kfn dk;Z rRdky gh fufeÙkHkwr gksdj jkxkfnd dks ghu djr s gSa] tho&vtho d s fo'ks"k Kku dks mRiUu djrs gSaAß • vfoikd futZjk Hkh eks{k dh lk/kuHkwr ekuh x;h gSA mlesa 'kqHkHkkoksa dks Hkh dkj.k dgk x;k gS& Þfuf'pr dky&e;kZnk ls igys 'kqHk&;ksx d s O;kikj ls deZ dk ifjikd gksdj tks futZjk gksrh gS] mls vfoikd futZjk dgk tkrk gSA ;g lgsrqd futZjk gSA bldk gsrq 'kqHk&ç;Ru gSA og /keZ gSAß20 • iki deZ d s fLFkfr vu qHkkx ?kVu s dk tks dk;Z 'kq) Hkkoksa d s }kjk gksrk gS] ogh dk;Z 'kqHk ifj.kkeksa d s }kjk Hkh gksrk gSA ;gk¡ ;g ç'u mifLFkr gks gS fd ge ,slk D;ksa ugha dgrs fd 'kqHk Hkkoksa ls iki dh fut Zjk gksrh gS] iq.; dk cU/k gksrk gS( ijUr q 'kq) Hkkoksa ls nksuksa dh futZjk gksrh gS\ bl ç'u ds lek/kkuLo:i eks{kekxZ izdk”kd ¼i`- 232½ esa crk;k gS fd eks{kekxZ esa fLFkfr dk rks ?kVuk lHkh ç—fr;ksa dk gksrk gS] ogk¡ iq.;&iki dk fo'k s"k gS gh ugha( vkSj vu qHkkx dk ?kVuk iq.;&ç—fr;ksa es a 'kq)ksi;ksx ls Hkh ugha gksrkA Åij&Åij iq.; ç—fr;ksa d s vu qHkkx dk rhoz cU/k&mn; gksrk gS vkSj iki ç—fr;ksa d s ijek.kq iyVdj 'kqHk ç—fr :i gksrs gSaA ,slk laØe.k 'kqHk rFkk 'kq) nksuksa Hkko gksus ij gksrk gS] blfy, iwoksZä fu;e lEHko ugha gSA fo'kq)rk ds gh vu qlkj fu;e lEHko gSAß vr% iq.; deksaZ dk vu qHkkx 'kq) Hkkoks a ls Hkh ugha ?kVrk vkSj iki deksaZ dk 'kqHk Hkkoksa ls Hkh ?kV tkrk gSA • t;/koyk ¼iqLrd 1] i`- 6½ esa 'kqHk rFkk 'kq) nksuksa ifj.kkeksa ls deksaZ ds {k; gksus dh ckr dgh gS& Þijekxe ds mi;ksx ls deksaZ dk uk'k gksrk gSA ;g vfl) Hkh ugha gS] D;ksafd 'kqHk vkSj 'kq) ifj.kkeksa ls deksaZ dk {k; ugha ekuu s ij mudk {k; gks gh ugha ldrkAß • 'kqHk Hkko dks ijEijk ls eks{k dk dkj.k Hkh dgk x;k gSA21 ;gk¡ ^'kqHk iwoZd 'kq) gksrs gSa* ek= bruk vFkZ ;ksX; ugha gS vU;Fkk v'kqHk Hkkoks a dks Hkh 'kqHk Hkkoksa dk dkj.k dguk pkfg, FkkA vr% ek= iwoZdRo u ysdj dkj.kiuk vHkh"V gSA mijksä ;qfä;ksa ls ;g ckr iq"V gksrh gS fd 'kqHkHkko d s }kjk Hkh ?kkfr deksaZ ds fLFkfr& vu qHkkx ghu gksus ls og fut Zjk esa dkj.k curk gSA fdUrq ckr ;gha Loh—r o lekIr ugha gks tkrhA 'kqHk Hkkoksa ls fut Zjk ds fu"ks/k lEcU/kh ;qfä;k¡ o mYys[k Hkh vkxe esa de ugha gSaA 'kqHk Hkko ls fut Zjk ds fu"ks/k es a iznÙk ;qfä;k¡% 'kqHk Hkko ls fut Zjk ugha gksrh gS- bl lEcU/k esa nh tkus okyh dfri; ;qfä;k¡ bl çdkj gSa& • ;fn iq.; Hkkoksa ls ?kkfr deksaZ dh ghurk gksrh gks] rc vuUr ckj ;FkklEHko&mR—"V iq.; Hkko gksus ij Hkh eksg dk vHkko D;ksa ugha gksrk\ • vu sd thoksa esa eUn d"kk; ifj.kkeksa }kjk Kkukoj.k vkfn deksaZ dh ghurk ls Kku vkfn dh fo'ks"krk çdV gksrh gS] rFkkfi mu ifj.kkeksa ls ek sg deZ dh ghurk ugha gks ikrhA • uosa xzSos;d tkus okys æO;fyaxh eqfu;ksa d s vR;f/kd eUn d"kk; gksrs gSaA rRlEcU/kh Kku] n'kZu o oh;Z dh fo'ks"krk Hkh ns[kh tkrh gS] rFkk pkfj= eksg lEcU/kh mn; dh eUnrk ls eUn d"kk; Hkh gSaA rFkkfi os 'kqHk&Hkko n'kZu&eksg dks eUn djus esa leFkZ ugha gksr sA • 'kqHk&v'kqHk vkSnkf;d Hkko gSa] vkSnkf;d Hkko cU/k d s gh dkj.k gksrs gSaA muesa Hkh ek sg tfur vkSnkf;d Hkko gh cU/k ds dkj.k gSaA22 20 tSun”k Zu euu vkSj ehekalk] i` 299A 21 ljkxpkfj=kRi qunsZoklqjeuq";jktfoHkwfrtudk s eq[;o`Ù;k fof'k"Viq.;cU/kk s Hkofr] ijEij;k fuokZ.ka psfrA ¼çopulkj xkFkk 6, rkRi;Zo `fÙk½ 22 /koyk, 2, 1, 7 A
tSu 'kkL=ksa d s ifjçs{; esa i q.;&iki... | 55 • eks{kekxZ çdk'kd ¼vf/kdkj 7] i`- 228½ esa Lo;a eqfu;ksa dks 'kqHk Hkko ls laoj vkSj futZjk nksuksa gksuk dgk gSA ;gk¡ ;g ç'u mifLFkr gksrk gS fd tc eqfu;ksa d s ,d dky esa ,d gh Hkko gksrk gS] rks ogk¡ muds cU/k Hkh gksrk gS vkSj laoj&futZjk Hkh gksrs gSa] ;g fdl çdkj lEHko gS\ bl ç'u ds fujkdj.k esa dgk gS fd ^^og Hkko feJ:i gSA d qN ohrjkx gqvk gS] d qN ljkx jgk gSA tks va'k ohrjkx gq, muls laoj gS vkSj tks va'k ljkx jgs muls cU/k gSA vr,o ,d Hkko ls rk s nks dk;Z cur s gSa] ijUrq ,d ç'kLr jkx gh ls 'kqHkklzo Hkh ekuuk vkSj laoj&futZjk Hkh ekuuk] ;g Hkze gSAß • cqf) dh eUnrk ls Hkh ;g rdZ ugha djuk pkfg, fd 'kqHkksi;ksx va'k :i esa Hkh fut Zjk dk gsrq gSA og vcU/k ¼laoj½ dk Hkh gsr q ugha gSA23 • t;/koyk ds iwoksZä m)j.k ls lkekU;r;k ;g yxrk gS fd 'kqHk Hkko deZ d s {k; dk dkj.k gS] fdUrq blds rqjUr ckn ,d xkFkk24 vkrh gS tks gesa bl ij iqu% fopkj dju s d s fy, ckf/kr dj n srh gSA mä xkFkk esa Li"V dgk x;k gS fd vkSnkf;d Hkko cU/k ds dkj.k gSa] vkSi'kfed] {kkf;d vkSj {kk;ksi'kfed eks{k d s dkj.k gSa] rFkk ikfj.kkfed Hkko nksuksa d s dkj.kius ls oftZr gksrk gSA vc ;g rks laHko ugha gS fd vkpk;Z 'kqHk Hkko dks {kk;ksi'kfed Hkko eku sA bl çdkj vkxe lEcU/kh nksuksa çdkj ds fojks/kkHkklh dFkuksa d s lkeu s vkus ij ;g ç'u vu qÙkfjr gh jg tkrk gS fd 'kqHk Hkko fut Zjk esa fdlh çdkj lg;ksxh gS ;k ugha\ bu fojks/kkHkklh dFkuksa d s lek/kkukFkZ vis{kk n `f’V ls bu dFkuksa }kjk ;FkkFkZ fLFkfr dks le>u s dk ç;kl fd;k tkrk gSA 'kqHk Hkko ls cU/k o futZjk dk lkeatL;% ;g /;krO; gS fd 'kqHk Hkko dk ,d vFkZ ugha gSA lkekU;r;k 'kqHkHkko dks ç'kLr jkx dgk tkrk gS] fdUrq og bruk ek= ugha gSA deZ d s eUn mn; ls 'kqHk Hkko gksrk gSA deZ dh ftruk eUn gksrk gS] mruh fo'kqf) gS vkSj ftruk mn; gksrk gS] mruk jkx gSA bl lEiw.kZ dks oLr qr% 'kqHk Hkko dgk tkrk gSA vr% 'kqHk Hkko esa LoHkko dk va'k orZrk gS] ftld s }kjk deksaZ dh ghurk gksrh gSA bl deZ d s eUn&mn; d s dky esa gksus okys 'kqHk Hkko esa LoHkko dk va'k d Sl s gS] bls d qN ;qfä;ksa o çek.kk sa ls fl) djr s gSaA fo'ks"k n s[ksa rks vk'k; gS fd ,dsfUæ; ls pr qFkZ xq.kLFkku rd bu ç—fr;ksa dh loZ?kkfr vkSj ns'k?kkfr] nksuksa çdkj dh mnhj.kk laDys'k vkSj fo'kqf) d s vu qlkj lEHko gSA ?kkfr deksaZ dh vf/kd@mR—"V vu qHkkx mnhj.kk laDys'k ifj.kkeksa ls gksrh gS vkSj fo'kq) ifj.kkeksa ls vYi@t?kU; vu qHkkx&mnhj.kk gksrh gSA laToyu esa t?kU; vu qHkkx mnhj.kk n s'k?kkfr gS] rnu qlkj og fo'kq) ifj.kkeksa d s cy ls lEHko gS rFkk vU; Hkh ?kkfr deksaZ esa fo'kqf) d s cy ls vu qHkkx dh ghurk gksrh gSA bl fo'kq)rk dks gh if.Mr cukjlhnkl th u s pkfj= dh xfHkZr 'kq)rk dgk gSA blh d s cy ij ,d sfUæ; tho fuxksn ls fudyrk gSA25 if.Mr cukjlhnkl dk ;g mYys[k t;/koyk d s iwoksZä m)j.k dk Hkko i{k gh çrhr gks jgk g S rFkk mlls iq"V Hkh gks jgk gSA bldk fu"d"kZ ;g gS fd ,d sfUæ; vkfn esa fo'kq)rk ds dky esa laToyu ds n s'k?kkfr dh vu qHkkx&mnhj.kk lEHko gS] ftlls çdV fo'kq)rk oLr qr% ;Fkk[;krpkfj= dk va'k gS] D;ksafd laToyu dk dk;Z ;Fkk[;krpkfj= dk ?kkr djuk gS] vr% mld s n s'k?kkfr ds mn; ls tfur Hkko mldk va'k gqvkA 23 IkaPkk/;k;h] mÙkjk) Z 763A 24 vksnb;k c a/k;jk mole&[k;&feLl;k ; eksD[kijkA Hkkoks nq ikfj.kkfevks dj.kk sHk;ofTtvks gk sbZ ॥ t;/koyk ¼i qLrd 1] i `- 6½ 25 Þmiknku&fufeÙk fpëhß] eks{kekxZ çdk'kd& ifjf”k’V 4A
56 | vkb Z.,l.t s.,l&VªkatSDlUl] o’kZ&6] vad&3 & 4] tqykb&fnlEcj] 2022 if.Mr VksMjey dk ;g dFku fd ^vUrjax d"kk; 'kfä ?kVus ls fo'kq)rk gksus ij fut Zjk gksrh gS*26 & fopkj djus o le>u s ;ksX; gSA d"kk; d s vHkko ls fo'kq)rk gksrh gS] og futZjk dk ¼?kkfr deksaZ dh fLFkfr&vu qHkkx ghurk dk½ dkj.k gksrh gSA iape xq.kLFkku esa vçR;k[;kukoj.k d"kk; ds vHkko ls n s'kpkfj= gksrk gSA og ;|fi lEiw.kZ iape xq.kLFkku esa leku gS] rFkkfi çFke çfrek dh vis{kk vfUre çfrek rd futZjk dh fo'ks"krk gSA ml fo'ks"krk dk dkj.k çR;k[;kukoj.k d"kk; dh Øe'k% eUnrk gSA blls tkuk tkrk gS fd fut Zjk esa dkj.k d soy d"kk; deZ dk vHkko ugha vfirq mldh eUnrk Hkh gS] tks fo'kq) ifj.kkeksa d s }kjk gksrh gSA d"kk; deZ dh eUnrk ls futZjk gksrh gS] ;g dFku Hkh mipfjr gSA oLrqr% rks d"kk; deZ dh eUnrk ¼fLFkfr&vuqHkkx ?kVuk½ gh fut Zjk gSA ,sls gh vçR;k[;kukoj.k d"kk; dk loZ t?kU; vu qHkkx mifje xq.kLFkku d s lUeq[k tho dks gksrk gSA vr% prqFkZ xq.kLFkku esa Hkh vçR;k[;kukoj.k d"kk; dh rhozrk&eUnrk d s vla[;kr LFkku cu tkrs gSaA og Hkh tho ds fo'kq) ifj.kkeksa dk gh cy gSA feF;kRo deZ ds rhoz mn; esa tho dks vrÙo&J)ku gksrk gS] ;g tho dk foHkko dgykrk gSA tc feF;kRo deZ dk eUn mn; gksrk gS] rc tho dk mi;ksx rÙo fopkj esa yxrk gSA mlesa deZ dk dksbZ dk;Z ugha gksrk gSA blh izdkj tc Kkukoj.k esa n s'k?kkfr dk mn; vf/kd gksrk gS rks ogk¡ Kku dk ?kkr gksrk gSA ;g deZ dk dk;Z gqvkA fdUr q tc n s'k?kkfr dk mn; eUn gksrk gS rks tho dk Kku c<+rk gSA og tho dk LoHkko gS] mlesa deZ dk d qN dk;Z ugha gSA mlh izdkj d"kk; deZ d s rhoz mn; ls tho ds laDys'k ifj.kke gk srs gSaA ;g d"kk; Hkko tho dk foHkko ifj.kke gSA ;fn ml deZ dk eUn mn; gks ;k eUn d"kk; gksa rc Hkfä&Lok/;k; vkfn esa mi;ksx yxus ls ifj.kke fo'kq) gksrs gSaA ml fo'kqf) gksus esa deZ dk dqN dk;Z ugha gS] D;ksafd deZ rks eUn gS] og tho dk gh iq#"kkFkZ :i ifj.kke gSA feF;kRo eUn gksu s ls fopkj esa yxus okyk mi;ksx tho d s LoHkko dk va'k gS tks deZ dh ghurk dk dkj.k gksrk gSA rFkk eUn mn; o'k ftruk ifj.kke gksrk gS] og deZ dk eUn cU/k djkrk gSA mlh izdkj d"kk; ds eUn gksus ls 'kqHk oLr q esa yxu s okyk mi;ksx rFkk mlls gksus okyh fo'kq)rk tho d s LoHkko dk va'k gS vkSj ml deZ dh ghurk dk dkj.k gSA eUn mn; o'k ftruk jkx :i ifj.kke gksrk gS] mlls ml deZ dk eUn cU/k gksrk gSA deZtfur jkx vkSj deZ d s eUn gksus ls mRiUu gqbZ fo'kqf) nksuksa vyx&vyx gSaA fo'kqf) LoHkko dk va'k gS vkSj jkx foHkko dk va'k gSA 'kqHk Hkko d s fu"ks/k ls jkx dk fu"ks/k gks tkrk gS] fo'kqf) dk ughaA çk;% 'kqHk Hkko o fo'kqf) nksuksa dk s gh foHkko le> fy;k tkrk gS] tks fd ;ksX; ugha gSA ;g /;ku j[kuk pkfg, fd eUn d"kk; vkSj 'kqHk Hkko esa vUrj gSA deZ d s mn; ls d"kk; eUn gk s ldrh gS] 'kqHk Hkko ughaA ml eUn d"kk; dks tc 'kqHk oLr q esa mi;qä fd;k tkrk gS] rks og 'kqHk Hkko dgykrk gSA ek s{kekxZ izdk”kd ¼i`- 337½ esa bls Li"V djrs gq, dgk x;k gS fd fo'kqf) d s }kjk deZ ghu gksus ls eks{k ekxZ iz”kLr gksrk gSA fu"d"kZ ;g gS fd deZ ds eUn mn; esa ;fn tho ç;Ru iwoZd rÙo fu.kZ; esa mi;ksx yxkos rks mlls fo'kqf) gksus ls n'kZu&eksg eUn gksxk vkSj d qN dky esa mi'ke gksxkA rRi”pkkr~ ;fn iq#"kkFkZ iwoZd oSjkX; Hkkouk vkfn esa eu yxkrk gS rks pkfj= eksg ghu gksrk gS vkSj og pkfj= vaxhdkj djrk gSA ifj.kkeLo:i fo'kq)rk c< +us d s dkj.ks pkfj= ek sg ghu gksrs&gksrs mldk mi'ke&{k; gks tkrk gSA bl çdkj ijekFkZ ls d"kk; dk ?kVuk pkfj= dk va'k gSA bl çdkj Li’V gS fd 'kqHk Hkkoksa es a LokHkkfod fo'kq)rk xfHkZr gksus ls og deksaZ dh ghurk esa dkj.k curk gS] eks{kekxZ dk lk/ku ughaA eks{kekxZ dk l/kuk eksg deZ dh ghurk ds }kjk J)k vkSj pkfj= dh fueZyrk gksus ls gksrk gSA mijksä fo'kq)rk Kkukoj.k vkfn deksaZ dks ghu djus esa rks leFkZ gksrh gS] fdUrq n'kZu eksg blds }kjk eUn ugha gksrkA mld s eUn gq, fcuk fo'kqf) dk dkj.k gksus ij Hkh pkfj= eksg dh eUnrk eks{kekxZ esa dk;Zdkjh ugha gksrhA 26 eks{kekxZ çdk'kd] vf/kdkj 7] i`- 232A
tSu 'kkL=ksa d s ifjçs{; esa i q.;&iki... | 57 tc og eUn d"kk; oLr q Lo:i d s fu.kZ; esa yxrh gS rks n'kZu eksg dks eUn djus d s dkj.k ;g eks{kekxZ esa dkj.k curh gSA blls 'kwU; ek= lkekU; 'kqHk Hkko lalkj ds gh dkj.kius dks çkIr gksrs gSaA bld s lEcU/k esa d qN vkxe o ;qfä;k¡ ;gk¡ nsrs gSaA ek sg ds vHkko e sa dkj.k:i 'kqHkHkko% 'kkL=ks a es a feF;kRo ;qä iq.; dh fuUnk dh x;h gS rFkk lE;ä~o ;qä iq.; dks eks{k dk dFkafpr~ dkj.k dgdj mikns; dgk gSA lE;Xn'kZu l s foeq[k gksdj iq.; djus ls rks lE;Xn'kZu lfgr ejuk vPNk gSA vFkkZr ~ ,slk iq.; tks eks{k ekxZ ls foeq[k dj n s] lE;Xn'kZu dk ç;Ru u dju s n s] oLr qr% lalkj dk gh dkj.k gSA vr% ijEijk ls fuokZ.k dk dkj.k Hkh 'kqHk Hkko ek= dks ugha] vfirq eks{k ekxZ d s lkFk gksu s okys 'kqHkksi;ksx dks dgk tkrk gSA vkxe es a 'kqHk Hkko dks ijEijk ls eks{k dkj.k dgus esa ,d egRoiw.kZ rF; lkeus vkrk gSA leLr iq.; ifj.kke iq.; ç—fr;ksa dk cU/k rks djkrs gh gSa] fdUr q leLr iq.; Hkkoksa ls ?kkfr&deksaZ dh ghurk ugha gksrhA vkpk;Z ve`rpUæ us 'kqHk Hkkoksa e sa bl çdkj dk Hksn fd;k gS &Þftlizdkj ,d gh cht d s Hkwfe;ksa dh foijhrrk ls mldh fu"ifÙk ¼Qy½ esa foijhrrk vkrh gS] mlh çdkj ç'kLr jkx ftldk y{k.k gS] ,sls ,d gh 'kqHkk si;ksx d s ik= dh foijhrrk gksu s ls Qy e sa foijhrrk vkrh gS D;ksafd dkj.k d s Hksn ls dk;Z esa vo'; gh Hksn gk srk gSA loZK&O;oLFkkfir oLr q esa yxk gqvk 'kqHkksi;ksx dk Qy iq.;⪅ iwoZd viquHkZo dh çkfIr djkrk gS] dkj.k dh foijhrrk ls og Qy Hkh foijhr gks tkrk gSA ogk¡ Nn ~eLFk&O;oLFkkfir oLr q dkj.k&foijhrrk gSA ogk¡ ozr] fu;e] v/;;u] /;ku] nku vkfn esa jr 'kqHkksi;ksx dk Qy viquHkZo 'kwU; d soy iq.; dh çkfIr gSA ;g Qy foijhrrk gS vkSj og Qy lqnsoRo vkSj lqeu q";Ro gSAß27 vkpk;Z t;lsu u s Hkh bl ckr dks iq"V djrs gq, dgk gS fd loZK dfFkr oLr q esa yxk gqvk 'kqHkksi;ksx lalkj dh fLFkfr dk Nsn dju s okyk gksrk gS] rFkk lE;ä~o 'kwU; 'kqHkksi;ksx ek= iq.;&cU/k esa gh dkj.k gSA 28 j;.klkj ¼xkFkk 60&61½ esa 'kqHk fo"k; esa orZu s okys Hkko dks 'kqHkksi;k sx dgk x;k gS& ÞN% æO;] iapkfLrdk;] lkr rÙo] uo inkFkZ] cU/k&eks{k] muds dkj.k] ckjg Hkkouk] jRu=;] n;k vkfn l)eZ] bR;kfn esa tks orZrk gS] og 'kqHk&Hkko gksrk gSAß 'kqHk vkSj v'kqHk oLr q ds çfr tks mi;ksx yxrk gS] og 'kqHkk'kqHkksi;ksx dgykrk gS] oSl s gh tSls 'kq) oLr q esa yxus ls mi;k sx 'kq) dgykrk gSA izopulkj ¼xkFkk 86&88½ esa Li’V dgk gS fd rÙokFkksaZ dk lE;d ~ Kku gh eksg d s {k; dk mik; gSA feF;k–f"V tho ds çk;% laDys'k gh ifj.kke gksus ls cU/k vf/kd gksrk gS vkSj futZjk vYiA fo'kq) ifj.kke okys feF;k–f"V tho vYi gksrs gSaA muesa Hkh rÙofopkj okys vR;Yi gksr s gSaA bl vR;Yirk d s dkj.k 'kkL=ksa e sa feF;k–f"V dks 'kqHk Hkko ugha gksrs] ,slk rd dg fn;k gSA bldk ,d dkj.k ;g Hkh gS fd okLro esa feF;k–f"V tho dks Hkfä vkfn 'kqHkHkko Hkh ;FkkFkZ ugha gks ldrs] D;ksafd oLr q dk Lo:i tkus fcuk ;FkkFkZ Hkfä ugha gks ldrh] ozr&ri vkfn ds çfr mRlkg ugha gks ldrk] D;ksafd vKkuh dks eks{k dk ç;kstu ugha gS] bfUæ; lq[k dk gh ç;kstu gSA vr% /keZ lEcU/kh 'kqHkHkko Hkh ;FkkFkZ ugha gSa vkSj ;s gh 'kqHk Hkko gSa ftuls ?kkfr deZ ghu gksrs gSaA ç;kstu Hkksxksa dk gks vkSj eUn d"kk; o'k Hkfä vkfn Hkh djs] rks Hkh mlls ;s deZ ghu ugha gksrsA 27 Ikzopulkj] rÙoiznhfidk] xkFkk 255&57 28 ;nk iwoZlw=dfFkrU;k;su lE;ä~oiwoZd% 'kqHkksi;k sxk s Hkofr rnk eq[;o `Ù;k iq.;cU/kks Hkofr] ijEij;k fuokZ.ka pA uks psRi qU;cU/kek=esoA ¼Ik zopulkj] rkRi;Zo `fÙk] xkFkk 293 Vhdk½
58 | vkb Z.,l.t s.,l&VªkatSDlUl] o’kZ&6] vad&3 & 4] tqykb&fnlEcj] 2022 ftl izdkj Kkuh dks Hkksxksa d s çfr mRlkg u gksus ls rRlEcU/kh cU/k Hkh fo'ks"k ugha gksrk] mlh izdkj vKkuh dks ;FkkFkZ 'kqHk Hkko ugha gksr sA vKkuh d s os 'kqHk Hkko rks cU/k d s gh dkj.k gSaA Kkuh d s mu 'kqHk Hkkoksa es a ftruk jkx gS] mruk cU/k gS( ftruh fo'kq)rk çdV gS] mruh futZjk gSA oLr qr% 'kqHk Hkko vkSnkf;d gksus ls cU/k dk gh dkj.k gSA mld s lkFk {kk;ksi'kfed Hkko :i mi;ksx dh ftruh fueZyrk gksxh] og deZ ds vHkko esa] eks{k esa dkj.k curh gSA blh ls ml Hkko dks mipkj ls ^'kqHkk si;ksx* dgk tkrk gS vkSj mlls futZjk ekuh tkrh gSA okLro esa ogk¡ ftruk vkSnkf;d va'k gS] mlls cU/k gS vkSj ftruh {kk;ksi'kfed Kku dh fueZyrk gS] og laoj&fut Zjk dk dkj.k gSA ml Kku dh fueZyrk dk ;g vFkZ le>uk pkfg, fd og fdruk 'kq)kRek d s lUeq[k gS] fdruk mldh Hkkouk ls lfgr gSA blizdkj 'kqHk Hkko rks cU/k dk gh dkj.k gS] 'kq)kRekfHkeq[k {kk;ksi'kfed Kku gh deZ d s vHkko dk dkj.k gqvkA blh dkj.k 'kq)kRekfHkeq[krk ls jfgr ek= 'kqHkksi;k sx dks ijEijk ls Hkh deZ d s {k; dk dkj.k ugha dgk rFkk 'kqHkksi;ksx dks mipkj ls dgkA fu"d"kZ ;g gS fd iki ifj.kke rks cU/k dk dkj.k gS gh] tks iq.; ifj.kke rÙoKku ls 'kwU; gksrk gqvk ozr] n;k vkfn :i çorZrk gS] og Hkh iq.;cU/k dk dkj.k gSA rÙoKku ds lUeq[k orZrk gqvk iq.; ifj.kke vkSj Kku dh fueZyrk eksg dh ghurk ds }kjk lalkj dk Nsnu djus esa dkj.k gksrk gSA lUnHkZ xzUFk lwph % mÙkjk/;;u lw=] e/k qdj eqfu ¼la-½] jkt sUæ eqfu ¼vuq-½] Jh vkxe çdk'ku lfefr] C;koj ¼jktLFkku½] 2019A deZfoikd] nsosUælwfj] lq[kyky la?koh ¼Vh-½ ¼vuq-½] lkxjey tSu ¼la-½] ik”oZukFk fo|kihB] okjk.klh] 2008A dlk;ikgqM ¼t;/koy&Vhdk&lefUor½] xq.k/kjkpk;Z] ohjlsukpk;Z ¼O;k-½] Q wypUn'kkL=h&eg sUædqekjU;k;kpk;Z&dSyk'kpUæ'kkL=h ¼la-½] Hkkjro"khZ;&fnxEcj&tSula?k] pk Sjklh&eFkqjk] 2019A xk sEeVlkj&deZdk.M ¼d.kkZVo`fÙk&thorÙoçnhfidko `fÙk&lefUor½] usfepUækpk;Z] d s'koo.khZ ¼O;k-½] pkeq.Mjk; ¼O;k-½] M‚-vkfnukFk&usfeukFkmik/;s & dSyk'kpUæ'kkL=h ¼la-] vuq-½] Hkkjrh; KkuihB] 2017A tSu n'k Zu euu vk Sj ehekalk] eqfu uFkey] eqfu nqygjkt ¼la-½] vkn'kZ lkfgR; la?k çdk'ku] pq:] jktLFkku] 1973A tSusUæfl)kUrdks'k ¼Hkkx&1½] ftusUæ o.kh Z] Hkkjrh;&KkuihB] fnYyh] 2010A rÙokFk Zlw= ¼lokZFk Zflf)&o`fÙk&lefUor½] mekLokeh&vkpk;Z] iwT;iknkpk;Z ¼O;k-½] fl)kUrkpk;Z QwypUn ¼la-½ ¼vuq-½] Hkkjrh;KkuihB] fnYyh] 2013A i apk/;k;h ¼lqcksf/kuh Vhdk lefUor½] jkTkeYy&ik.Ms] if.Mr eD[kuyky ¼O;kŒ½] if.Mr ykykjke t Su] xzUFkçdk'k dk;k Zy;] eYgkjxat] bankSj ¼çdk'kd½] ohŒ fuŒ laŒ 2444A ijekReçdk'k] czãnso ¼O;k-½] ;k sfxUnqnso] nkSyrjke ¼O;k-½] M‚- vkfnukFk&usfeukFkmik/;s ¼la-½] txnh'kpUæ ¼vuq½] Jh&ijeJqr&çHkkod&e.My] Jhen~&jktpUæ&vkJe] vxkl] 1978A çopulkj ¼rÙoçnhfidk&rÙi;Zo `fÙk&O;k[;k};lefUor½] dqUndqUnkpk;Z] ve`rpUækpk;Z ¼O;k-½] t;lsukpk;Z ¼O;k-½ ¼Øekuq:iE½] fgEeryky&tsBkyky'kkg ¼vuq-½] Jh&fnxEcj&tSu&Lo/;k;&efUnj&VªLV] lk sux<+] 2010A eks{kekxZçdk'kd] if.Mr VksMjey] M‚- gqdepUnHkkfjYy ¼la-½] if.MrVk sMjey&LekjdVªLV] t;i qj] 2014A ;k sx'kkL= ¼LoksiK fooj.k lfgr½] g sepUæ] fot;lqck s/k lwjh'oj ¼la-½] fot;#pØ lwjh'oj ¼la-½] Jh /keZHkfäç selqck s/k xzUFkekyk] vgenkckn] 1972A j;.klkj] dqUn~dqUnkpk;Z] vkf;Zdk L;k}knerh ekrkth ¼vuqŒ½] Hkkjrh; vusdkUr fo}r~ ifj"kn~] 1997A fo'ks"kko';d Hkk"; ¼f'k";fgrk c`g}`fÙk lfgr½] ey/kkjh gsepUæ lwfj ¼o `fÙkdkj½] gjxksfoUn ¼la-½] /kek ZH;qn; ç sl] cukjl] ohj laor~ 2438A le;lkj ¼vkRe[;kfr&rkRi;Zo`fÙk&O;k[;k};lefUor½] d qUndqUnkpk;Z] ve`rpUæ&vkpk;Z ¼O;k-½ & t;lsukpk;Z ¼O;k-½ ¼Øekuq:i½] gsepUntSu ¼la-½] ikjl&ewypUn&prj&pk SfjVscy&VªLV] dk sVk] 2010A
Book Review SOCIAL IMPLICATIONS OF JAIN DOCTRINES Author: Dr. Samani Shashi Prajna Publisher: Jain Vishva Bharati Institute, Ladnun Year: 2020, Edition: First, Pages: xii+412, Price: 380/- ISBN: 978-93-89793-59-8 Reviewer: Dr Triveni Goswami Mathur1 In a world rife with conflict, geo-political instabilities, national uncertainties, and personal upheavals, material consumption gives way to an almost invincible ego-driven status, even as natural or human-made calamities engulf humanity, existential questions find their way into the human mind. Humans begin to introspect and seek answers guided by timeless philosophical paths. India is known as the home to spirituality where philosophical discourses offer rational approaches to life now, and will continue to do so always. Yet, the common human being often questions the accessibility and ease of application of these philosophical doctrines in day-to-day life that is mired in mundane, material existence. I was attracted to the book Social Implications of Jain Doctrines by its very title. Today, as people look for easy-to-understand philosophical explanations, this book comes as a handy reference. Jainism is known to be an ancient Indian living religious tradition that emphasises on nonviolence or ‘ahiṁsā.’ What is not often understood, however, are that the two other core tenets ‘anekāntavāda’ (multi-dimensional perspectives) in thought, and its linguistic expression termed syādvāda; and Aparigraha (non-possession) which form the other two core principles of the religion. These three tenets, ahiṁsā, anekāntvād, aparigraha - applied with a rational approach, have direct implication and find immense meaning in a socio-culturally and politically complex world that we live in today. The principles can be applied to any aspect of life and living. Although it may sound idealistic, it is important for us, as individuals and as a community, to adapt and draw upon the spiritual inspiration laid out through these doctrines and apply them even across professional sectors and impact larger contemporary society. Written in a lucid, simple, easy-to-understand language, the author has brought her doctoral thesis within the reach of a common reader. The book also can act as a guide to professionals who could weave in philosophy and spirituality for wider application in different sectors, including in the field of communication, and management studies, particularly in leadership training, growth and development. The preface, though structured in a thesis format comprising Rationale and Objectives of Research, Research Methodology and Chapter Contents, sets the tone for a lay reader to navigate through the pages of the book. The author goes on to explain various aspects of this ancient religion. However, use of words like ‘misplaced belief’ or ‘perverted notion,’ presupposes a generalisation of attitude towards how the doctrines have often been perceived. As a researcher, these words sound subjective. Besides, the book is structured like a doctoral thesis presentation. Sharp editing would help make these stylistic modifications making it 1 Dr. Triveni Goswami Mathur is a Fulbright Scholar, Educator, Media & Communication Professional who stays in Pune. Email: [email protected]
60 | ISJS-Transactions, Vol.6, No. 3&4, July-December, 2022 suitable to a book version. This is even more essential as the contents of the book can appeal to diverse audiences. The book is systematically divided into five main chapters covering Social Implications of Jain Metaphysical Doctrines, Epistemological Doctrines, Ethical Doctrines, and Spiritual Doctrines. The fifth Chapter considers contemporary social problems and the ‘Jain Way Out.’ The first chapter highlights the core metaphysical premise of the religious tradition, succinctly explaining the denial of the existence of the concept of God in Jainism, the Jaina theory of karma and self-effort that governs individual actions and its implications on society. The second chapter, in fact, forms an important one vis-à-vis its application in contemporary society. It takes a 360-degree perspective on the epistemological doctrine of anekānta, syādvāda and nayavāda, placing it in the modern context through a Jain lens. The third chapter focuses on Ethical Doctrines governing the Jain way of life, while the fourth chapter on Spiritual Doctrines discusses spirituality as a way towards balancing a modern way of life. Both chapters help the readers realise the rich repository of ancient knowledge that exists in the Jain tradition and identify with what is required for modern lifestyle management. The fifth chapter that focuses on Modern Social Problems and the Jain way out, may appear easily achievable. But the author is successful in triggering the reader's thought process, prompting the reader to explore possibilities of applying the Jain principles in an appropriate context. The Conclusion aptly wraps up the objectives of the research with an insight into the antiquity of Jain doctrines and its timeless relevance in society. These doctrines have universal application transcending socio-religious boundaries. The approach needed to adapt and adopt this ideal approach, lies in the core Jain doctrine– that of acceptance of multi-dimensional perspective to resolve a problem. The book meets the expectations that have been set out: to explain the Jain doctrines, interpret its fundamentals and highlight social implications of the doctrines at the individual, societal, professional, political, economic, national and global levels. Is it the panacea for all current problems – whether between warring nations, addressing economic gloom, or tackling social and moral dilemmas? It may not be as simplistic as presented in the book, but it would do well for each one of us to be open to understanding and applying these options in our personal, professional, and societal lives. For, it is individuals who make the society and a society that makes a nation. The book surely deserves its place in homes, workplaces, and libraries.
International School for Jain Studies 'ISJS' is a leading institution for academic studies of Jainism setup in 2005. Its mission is to introduce academic studies of Jainism in the universities globally. So far 945 participants from 315 universities/schools/ institutes of 38 countries primarily from the USA have attended our programs. ISJS also conducts seminars, undertakes funded research projects, and publishes papers and books on various aspects of Jainism and its application in today’s society. ISJS is associated with a number of universities and research organizations and works closely with leading scholars of Jainism.