सोमवार, 16 सितंबर 2013

Chirjajwalya

      चिरजाज्वल्य

दुर्ग-  
प्रायः ध्वस्त मिलते हैं,
समय की मार से शिकस्त मिलते हैं;
उनकी उन्नत-भाल प्राचीरों
ध्वस्त भवनों, परास्त परकोटों
को देखकर उनकी भव्यता, प्राचीनता
और आज मानव की
उनके प्रति तटस्थता
का अनुमान तो लग जाता है,
पर उनके द्वारा जिये उल्लास, वीरता, एवं त्याग
उनके द्वारा सहे घृणित षड़यंत्रों के घाव एवं अवसाद
की अनुभूति नहीं होती है.
अवस्था, आकार अथवा शृंगार से उनके गुरुत्व
अथवा लघुत्व की प्रतीति नहीं होती हैं.


पर्यटक-
प्रायः दुर्ग का क्षत-विक्षत
अथवा सुगढ़, स्वस्थ शरीर देखकर,
गाइडके मुख से
उसके स्थापत्य का सत्य-असत्य वर्णन सुनकर
समझने लगते हैं कि
वे दुर्ग को जानते हैं;
उसकी सुंदर, सामान्य,
अथवा कुरूप छवि को पहिचानते हैं.
परंतु प्रत्येक दुर्ग की एक आत्मा होती है,
वह क्या थी, कैसी थी?
यह कम ही जानते हैं.


मैं-
राजपूताना के दुर्ग देखने
रेलगाड़ी से गया था;
अरावली पर्वत श्रंखला की
लगभग हर चोटी पर कोई दुर्ग
अथवा कोई मंदिर देखकर
अचरज से भरा था.
उनमें से मंदिर तो अधिकांश रंगे-पुते थे
किसी किसी के शिर पर
पताका भी लहराती थी
परंतु अधिकतर दुर्ग लुटे पिटे थे
उनके बिन मुंह खोले ही
पराभव की गूंज आती थी.


फिर-
देखे जयपुर, जोधपुर, जैसलमेर के
महल और हवामहल,
जिनमें कुछ बना दिये गये हैं
आज पंचसितारा होटल.
उनकी भव्यता में प्रायः छिपी दिखी
उनके राजाओं के स्वार्थ एवं
पारस्परिक वैमनस्य की गंध.
हाँ, आज हो चुके ध्वस्त
पर खड़े गर्वोन्नत
चित्तौड़गढ़ से होकर
आने वाली वायु में अवश्य मिली
त्याग एवं वीरता की सुगंध.

चित्तौड़-
दुर्ग के कण-कण में
एक आभा चमकती थी
राणा प्रताप के शौर्य की दामिनी
आज भी दमकती थी.
भामाशाह के त्याग में भरी थी
राष्ट्रप्रेम की गाथा,
मीरा की भक्ति में निखरी थी
आत्मिक प्रेम की अभिलाषा.
पन्ना धाय के बलिदान से
स्वामिभक्ति की गंगा बहती थी,
राणियों के जौहर में
स्वप्रतिष्ठा की
चिरजाज्वल्य लौ जलती थी.


शनिवार, 17 अगस्त 2013

HRuday ke Khule Patr Par

 उठकर HRUDAY के खुले पत्र पर

नील नभ के निलय मेँ लेटी हुई एक यौवना
लेती अँग़ड़ाई कुछ उच्छृँखल, कुछ अनमना
नटखट नयन कभी निमीलित कभी खोलकर
निहारती लुकछिप, कभी लज्जा को छोड़कर

बिखेर रही प्रकाश, मुख पर ला स्मित-रेखा
केशोँ को बिखेर फिर, कर देती घना अँधेरा
छोड़ती नयन-बाण, संधान कर वह हृदय पर
मदाँध कर देता जो, गिर हृत-प्रसून-पत्र पर

तंद्रा छोड‌कर ले करवट उठ बैठती है यौवना
ज्यूँ बरसने को आतुर हो तममय मेघ घना
अंग-अंग ठुमकता न्यौछावर होने को मित्र पर
बरसाती प्रीति उठकर हृदय के खुले पत्र पर

-महेश चंद्र द्विवेदी


A Dwarf

                                    A Dwarf in My Own Eyes

                            Her name was Dulari but she was a Bilaspuri (hailing from Bilaspur- an area of very poor tribal people in the state of Chhattisgarh who migrate to richer states for six months from October to April every  year to work as house construction labourers); and a Dulari hailing from Bilaspur does not remain a dulari. Dulari literally means a woman that is loved by all, but if she is a Bilaspuri, then her mother, father, brother, sister, husband, son, daughter, friends, etc. none have any time to express their love towards her. Immediately after getting up in the mornings they become busy working with bricks, mortar, sand, cement and steel and continue like machines till dusk. Thereafter the women and girls cook food and eat only after feeding the men folk. By this time their body and soul both get so tired that no energy or inclination is left for giving or receiving love.
                              Dulari was one of those twenty Bilaspuris whom the labour-contractor had brought from Bilaspur for working as labourer in house construction work and had put them at the site of my house under construction- but Dulari was special among them. Among those twenty Bilaspuris there were 10 men, 5 women, 4 children and Dulari. If you have ever got a house constructed then you would be knowing that Bilaspuris are not ordinary human beings, they are robot-beings. They dig the ground like robots, make mortar like robots, carry bricks like robots, pull ground-water by hand-pumps like robots, eat like robots and during work speak only when it is essential for their work. Like Arjun they remain focused on their work alone. They can be seen smiling or sulking only when something connected with their work creates such a situation. Like robots they never cry; their eyes remain full of such abject helplessness that no other emotion ever becomes visible in them. And then, when have we learnt to speak and interact with these robots as human beings?  And why should we spoil our mouth’s taste by peeping into the sub-human life of these robots? Like other Bilaspuris Dulari also never spoke or smiled until it became unavoidable,
 but there was something in her big black eyes which expressed everything without her tongue uttering a word. The expression of permanent helplessness had not yet entered her eyes. In her expressive eyes calmness of lake Mansarovar, turbulence of Atlantic ocean, coolness of snow-clad Himalayan peaks and alertness of a doe’s eyes could be seen frequently.
                              None of us knew among those twenty Bilaspuris who was whose grandpa-grandson, wife-husband, father-son, uncle-nephew, brother-sister, friend-foe, etc. Even the contractor who had brought them had not bothered to go into such ‘unnecessary’ details. Twenty robots were needed for the house construction which the contractor had brought from Bilaspur. However, everybody had soon come to know that the name of the one with piercing looks was Dulari and she was the wife of one named Lokus among those twenty robot-beings. This fact of her marriage had become public so soon because of the bulge of her stomach on otherwise a slim and very shapely body.  I had often noticed the contractor gazing at the lifted breasts of the women climbing the stairs with bricks or mortar as head-load and he was the one who had told me about Dulari being the wife of Lokus and being pregnant.
                      One day out of curiosity I had asked the contractor about the rate at which he had brought these Bilaspuris. The contractor had replied that the grown ups were at the rate of Rs. seventy (less than two dollars) a day and the children were at the rate of Rs. forty a day. Then in a conspiratorial tone he had added,
                       “Although Dulari is incapable of lifting heavy loads, yet I pay her Rs. seventy a day.”
                        For such a hard work this rate had appeared to me to be too low and I had told the contractor, “You have brought them too cheap.” The contractor had replied with a smile,
                        “In the dry region of Bilaspur hardly anything grows and moreover this is a drought year. If we don’t provide employment to them, they will starve………………..”
                          The contractor was saying all this with pride of a cunning tradesman, but I was feeling sorry at the plight of these hapless labourers. As the contractor’s blurting of his exploits became intolerable, I interjected,
                             “But is it possible to even feed the family properly at this rate?”
                             I was unaware that Dulari was working quite close to us and was listening to our conversation. Suddenly I looked back and found her looking straight at my eyes as if she was trying to fathom my heart and read that my words had any real sympathy for them or were mere impotent fulminations. I felt that my persona had become an open book before her and in that she had read that my words were hollow and there was no ability or irrepressible desire in them to do something for the Bilaspuris. Then Dulari turned her eyes off me and restarted quietly preparing mortar as if nothing had happened in between, but I felt that in the short duration of those moments Dulari had made me a dwarf in my own eyes.
                            In order to escape the piercing looks of Dulari I did not go to the construction site for the next two days. On the third morning when I gathered courage to go there, I found that no labour had come to work. The contractor informed me,
                            “Today the labour will come two hours late as they have gone for the cremation of Dulari’s still born baby.  Yesterday while climbing the staircase, she had got a jerk in her stomach and had aborted during the night.”
                            On hearing this I got so upset that I left the site immediately and did not come for the next seven days.  After a week when I reached the site, I was surprised to see that Dulari was as usual mixing cement with sand to prepare mortar. On seeing me she only momentarily raised her eyebrows and then immediately became engrossed in preparing the mortar. I knew that in her heart a storm of sorrow was blowing but there was no trace of tears in her eyes. Despite a strong desire to express my condolences I could not speak a word to her. Instead, I took the contractor aside and asked him,
                            “After the abortion why has she come to work so soon?” The contractor looked at me askance and said,
                             “Then what will she eat? She has also to repay Rs. One hundred which her husband had taken as advance from me to meet the expenses of cremation of the stillborn baby.”
                           
                                 By the end of the month of February the structure of the house had been raised and the walls had been plastered. Now the plumber and the carpenter had started working on it. One day the contractor had not come. Sitting on a rickety chair I was looking into the book of accounts, when Lokus came to me and told hesitatingly,
                                 “Sahab! The contractor has not given last month’s wages to any of us. He was saying that you have not yet made payment to him for the work done last month.”
                                     I was surprised to hear that because I had made full payment to the contractor for the work done and he had never complained about it. On my assurance that I had already made up-to-date payment to the contractor, Lokus’s face turned yellow as if the blood had been drained out of it. On regaining composure and after gathering some courage, he spoke,
                                         “Sahab, then I think we are being duped in the same way as a contractor had done with us in Delhi two years back. Since every year we go back home in the month of April, he had started delaying payments since the month of February. And when we had reached the state of starvation, we had left for our homes without receiving payments.” Then after a pause Lokus added beseechingly,
                                         “Sahab! Kindly help us to get our dues.”
                                           I got furious at the contractor and straightway proceeded to his house and enquired about the reason for non-payment of wages to Bilaspuris. The contractor casually replied,
                                           “I shall pay. What is the hurry?”
                                          This cavalier attitude further infuriated me. I came back to the construction site and started thinking to do something against the contractor. Lokus’s show of courage to speak against the contractor had enthused me to do something for the Bilaspuris- particularly because Lokus was husband of Dulari whose looks had once dwarfed me in my own estimation. I wrote a complaint addressed to police against the contractor and got it signed by all the Bilaspuris. Then I sent a message to the contractor that if the payment to the Bilaspuris was not made by that evening, I shall get the complaint lodged at the police station and even if Bilaspuris leave for their distant homes, I myself shall give evidence against the contractor. Next day on my way to the construction site I was in a great dilemma that if the contractor had not paid the wages, then the Bilaspuris would soon leave for their homes and then shall I really fight the long drawn and often fruitless case against the contractor. But as soon as I reached the site, I found Dulari staring at me and I don’t know how her eyes convincingly conveyed to me that their payment had been made. I felt that I was not so dwarf as I had thought myself to be; and the comprehension that Dulari’s eyes were also conveying the same message elevated my spirit immensely.

                                      But this feeling of self-esteem could not last long because after a few days only when I reached the construction site I did not find Dulari and Lokus there. When I asked the contractor about them, he casually replied,
                                        “Since the time of miscarriage Dulari had started shirking the work, therefore I have fired her and Lokus.”
                                           This reply hardly convinced me because I had never found Dulari shirking her work- not even  during those moments when with the piercing looks of her big eyes she used to decipher truth and falsehood, sin and sacredness, ill-will and goodness, selfishness and altruism in other person’s heart. As nobody came with any other explanation or complaint, I kept quiet at that moment; but within a few days I could know through gossip that one day when Dulari was working alone in the bathroom, the contractor had made an attempt to violate her modesty. For fear of losing her honour in the society she had not complained to anybody but along with her husband had left the work here.
                             One day when I was going to the market to buy some paint, I saw Dulari working by the side of the road under repair. She raised her eyebrows and her eyes met mine. She kept on looking at me for a few moments without a wink. In those eyes I saw that she was clearly seeing that despite my desire to avenge her dishonour, I had neither the wisdom, nor ability, nor courage to do so. I got a guilt feeling that I was not only incapable of avenging the injustice done to her but was also indirectly a party to it.

                               Again I started looking like a dwarf in my own eyes.       

सोमवार, 12 अगस्त 2013

अखाडा और अखाडेबाज़ी

                      अखाडा और अखाडेबाज़ी

                        वह एक ज़माना था जब किसी गांव मेँ अखाड़ा होना, वहाँ वालोँ के लिये शान की बात हुआ करती थी – अब गांव मेँ अखाड़ा होने न होने से कोई अंतर नहीं पड़ता है क्योंकि गली-गली, कोने-कोने अखाड़ेबाज़ी होने लगी है. तब प्रतिद्वंद्वी पहलवान चित किये जाते थे, अब विपक्षी नेता चित किये जाते हैं- और मौका लग जये तो धराशायी भी. मेरे गांव मेँ भी एक अखाड़ा हुआ करता था, जहाँ प्रातःकाल पहुंचकर लंगोट पहनना, तेल-मालिश करना और मिट्टी मेँ सन कर कुश्ती के दांव-पेंच लगाना गांव वालोँ का वैसा ही गर्वीला शौक हुआ करता था, जैसा आजकल शहर वालोँ का जिम जाने का होता है.  व्यक्तिगत रूप से मुझे अखाड़ा और अखाड़ेबाज़ी दोनोँ से बचपन से चिढ़ रही है, परंतु अखाड़ा और अखाड़ेबाज़ी दोनोँ मेरे जीवन से उतने ही चिपके रहे हैँ. यद्यपि प्रातः की स्वप्निल निद्रा खराब कर गांव के किनारे बने अखाड़े पर पहुंचना, लँगोट पहनना, तल मालिश करना और फिर कुश्ती मेँ पटखनी खाने का मुझे कोई शौक नहीँ था, तथापि बचपन मेँ बडे लोगोँ के दबाव मेँ मुझे प्रतिप्रातः अपने गांव के अखाड़े पर जाना पड़ता था.   मेरी चिढ़ का एक गोपनीय कारण भी था कि मेरे से बडे कई पहलवान जब मेरे जैसे छोटे पहलवानोँ का लँगोट पीछे से पकड़कर हमेँ उलटकर पटखनी लगाते थे, तो यदा-कदा अपनी उंगलियोँ की लम्बाई का अनावश्यक उपयोग भी उस प्रक्रिया मेँ कर देते थे.
              आयु बढ़ने पर मुझे पता चला कि घर के बड़े लोग मुझे अखाड़े पर जाने को इसलिये बाध्य करते थे कि आगे चलकर मै ज़मींदारी की अखाड़ेबाज़ी मेँ प्रतिद्वंद्वियोँ को आसानी से पटखनी दे सकूँ. मेरे खानदान की एक छोटी सी ज़मीँदारी थी. यह ज़मीँदारी दो परिवारोँ मेँ बँटी हुई थी. अब बँटी हुई ज़मीँदारी मेँ यदि अखाड़ेबाज़ी न हो, तो बंटी हुई ज़मीँदारी का मज़ा ही क्या. इस अखाड़ेबाज़ी का मज़ा लेते हुए मेरे सगे ताऊ और चचेरे बाबा को आपस मेँ मुकदमेँबाज़ी की ऐसी लत लग गई थी, कि यदि अगले दिन कचहरी मेँ तारीख पर न जाना हो, तो उनकी रात करवटेँ बदलते ही बीतती थी. यदि आप का बचपन भी गांव मेँ बीता है, तो जानते होँगे कि गांव मेँ मुकदमेँबाज़ी और अखाड़ेबाज़ी एक दूसरे के पूरक होते थे. अतः मेरा गांव भी अखाड़ेबाज़ोँ के दो गुटोँ मेँ बँटा हुआ था. इस बाँट मेँ मेरे ताऊ और बाबा तो ऐसे बँटे हुए थे जैसे हिंदुस्तान और पाकिस्तान की क्रिकेट टीम – जो हारा उसकी थू-थू और जो जीता उसकी पौ-बारह. गांव के अन्य लोग ऐसे बँटे हुए थे जैसे क्रिकेट मैच के दर्शक – स्टेडियम के भीतर एक-दो बियर चढ़ाकर अपनी टीम के हर खिलाड़ी के आउट होने पर ऐसे मुरझा जाने वाले जैसे नानी स्वर्ग सिधार गईँ होँ, परंतु स्टेडियम से बाहर निकलते ही होठोँ पर ऐसी मुस्कान जैसे नानी जी पुनः सतर खड़ी हो गईँ होँ. जहाँ तक मेरा प्रश्न है तो मेरा मानसिक गेट-अप ही अखाड़ेबाज़ी से इतना अलग-थलग था कि मुझे ताऊ-बाबा और दोनो तरफ के दर्शकोँ की ये हरकतेँ ऐसीँ लगतीँ थीँ जैसे वे अखाड़े मेँ अपनी उंगलियोँ की लम्बाई का अनावश्यक उपयोग एक दूसरे के ऊपर कर रहे होँ.          
           मेरे मन को तब बड़ी शाँति मिली थी जब मेरी किशोरावस्था के दौरान ज़मीँदारी पृथा समाप्त हो गई थी. यद्यपि उस दिन मेरे घर मेँ दिये नहीँ जले थे और मेरे ताऊ और बाबा दोनोँ ने खाना नहीँ खाया था, तथापि मैँ आश्वस्त हो गया था कि ज़मीँदारी की अखाड़ेबाज़ी से मुझे जूझना नहीँ पड़ेगा. पर मुझे क्या पता था कि आसमान से गिरे और खजूर मेँ अटके वाली कहावत मेरे जैसोँ के लिये ही बनाई गई थी? हुआ यह कि मैँ बैठा आई. ए. एस. की प्रतियोगी परीक्षा मेँ और चुन लिया गया आई. पी. एस. मेँ, जहाँ दिन का सबसे महत्वपूर्ण कार्य होता है अखाड़ेबाज़ोँ से निपटना. जैसे जैसे सूरज चढ़ता था मेरे कैम्प-आफिस (घर के दफ्तर) पर ‌अखाड़ेबाज़ोँ द्वारा चित किये हुए फरियादियोँ एवँ उन अखाड़ेबाज़ोँ के बचाव मेँ आये हुए उनसे बड़े अखाड़ेबाज़ोँ का जमावड़ा लगने लगता था. आराम से चाय पीना तो दूर की बात थी, बाथरूम मेँ भी लम्बी डोरी का फोन लेकर जाना पड़ता था क्योँकि लखनऊ मेँ बैठे उच्चस्थ अखाड़ेबाज़ोँ मेँ बड़े सबेरे से ही बेचैनी होने लगती थी कि पुलिस उनके अखाड़े के किसी चेले को सीखचोँ के अंदर न कर दे. इन लखनउआ अखाड़ेबाज़ोँ की एक विशेषता का मै कायल हूँ कि चाहे आपस मेँ जानलेवा अखाड़ेबाज़ी हो, बदमाशोँ को पुलिस से बचाने और पारस्परिक भृष्टाचार पर पर्दा डाले रखने के विषय मेँ इनमेँ कोई मतभेद नहीँ होता था. जब से देश की अर्थव्यवस्था मेँ सुधार और हमारे मूल्योँ मेँ गिरावट आयी है, इन नेताओँ के विभिन्न अखाड़ोँ मेँ स्वप्रजाति को भृष्टाचार के अधिकतम अवसर प्रदान करने हेतु एक खुली प्रतियोगिता भी प्रारम्भ हो गई है. इसी के कारण प्रत्येक बजट-सत्र के दौरान विधायक-निधि, सांसद-निधि, मनरेगा, आंगनबाड़ी, मध्यान्ह-भोजन जैसी कमाऊ योजनाओँ पर अनुदान  बढ़ जाता है और प्रत्येक सत्र के उपराँत विधायकोँ- सांसदोँ का वेतन एवँ उनकी सुख-सुविधाओँ पर अनुदान सुरसा के मुख की भाँति विस्तृत हो जाता है.
             जिस प्रकार प्रत्येक प्रकार के विष से अधिक ज़हरीला एक और विष होता है, उसी प्रकार अखाड़ेबाज़ नेताओँ से भी ऊंचे अखाड़ेबाज़ उनके गुरु लोग होते हैँ. ये भगवा वस्त्र पहने, माथे मेँ चंदन लगाये, और कोई-कोई बुशशर्ट-पैँट मेँ सिगरेट फूँकते हुए भी सचिवालय और उच्चाधिकारियोँ के दफ्तरोँ के चक्कर लगाते दिखाई पड़ते हैँ. यदि अधिक पहुंचे हुए गुरू हुए, तो उनके यहाँ मंत्री और अधिकारी स्वयँ चक्कर लगाते हैँ. अखाड़ेबाज़ी करते-करते इनकी ज़ुबान पर सरस्वती का ऐसा वास हो जाता है, कि किसी मँत्री या अफसर को देखते ही इनके मुख से उसकी प्रोन्नति अथवा समृद्धि विषयक ऐसी भविष्यवाणी निकल जाती है, कि वह रोमाँचक अचरज मेँ डूबकर इनका मुरीद हो जाता है. यदि वह मँत्री या अफसर भी अखाड़ेबाज़ी मेँ रुचि रखने वाला हुआ, तो शीघ्र ही गोटी से गोटी फिट हो जाती है और स्थानांतरण, प्रोन्नति से लेकर क्रय-विक्रय आदि के दुधारू खेल मेँ दलाली का राष्ट्रीय धँधा फलने-फूलने लगता है.
              अखाड़ेबाज़ी के एक नये स्वरूप से मेरा सामना तब हुआ, जब मैँ फैज़ाबाद मेँ पुलिस अधीक्षक नियुक्त हुआ. वहाँ अयोध्या मेँ साधुओँ के अनेक अखाड़े थे जिनकी चेलागीरी बड़े बड़े नेता करते थे. इन अखाड़ोँ मेँ आपस मेँ वैसी ही हम-बड़े-कि-तुम वाली प्रतिस्पर्धा, वैमनस्यता, और उठापटक चलती रहती थी जैसी विगत सदी की रियासतोँ मेँ चलती थी. जेठ के महीने मेँ एक सायँ जिस दिन हनुमानगढ़ी पर भक्तोँ की अपार भीड़ आयी थी, मुझे वायरलेस से सूचना मिली थी कि वहाँ के साधुओँ ने एक दूसरे पर बम फेँक कर अपने वानर होने का सजीव प्रमाण प्रस्तुत कर दिया था. इस बमबाज़ी मेँ अनेक साधु घायल हो गये थे. साधुओँ की एक-दूसरे पर की गई इस अहैतुकी कृपा के विषय मेँ जानकारी करने पर मुझे एक बड़ा ही सबल कारण ग्यात हुआ था कि हनुमान जी पर चढ़ाये गये प्रसाद के वितरण मेँ महंतोँ द्वारा की गई धाँधली से क्रोधित बाबाओँ ने एक दूसरे पर बमबाज़ी कर दी थी. बाद मेँ मठाधीश ने मामले को यह सोचकर दबा दिया था कि प्रसाद की अधिकाधिक मात्रा प्राप्त करने की लालसा साधुओँ की हनुमानभक्ति की पराकाष्ठा की द्योतक है. खुफिया पुलिस द्वारा जाँच कराने पर मुझे पता चला था कि हनुमान गढ़ी के अनेक साधुओँ को बाबा बनने के पहले भी बमबाज़ी का शौक रहा था. उनके साधुवेश मेँ रूपांतरण का कारण भी उनके विरुद्ध बमबाज़ी के अभियोगोँ मेँ पुलिस की पकड़ से बचना था.
              वर्ष 2001 मेँ मैँ जब उत्तर प्रदेश पुलिस के उच्चतम पद पर था, तब मुझे अखाड़ोँ के उच्चतम शिखर से पाला पड़ा था. उसी वर्ष पूर्ण कुम्भ पड़ा था, जिसमेँ अखाड़ोँ के महंतोँ के मिथ्या अहम, उनकी लिप्सा, महत्वाकांक्षा एवँ दूसरे अखाड़ोँ को अपने से निम्नतर दिखाने के षड़यंत्रोँ के छिपे-मुंदे स्वरूप के साक्षात दर्शन हुए थे. अपने अखाड़े को सबसे बड़ा साबित करने के लिये किराये के साधुओँ की भरती करने, दूसरोँ के प्राणोँ को संकट मेँ डालकर अनगिनत हाथी-घोड़े लाने, अपने अखाड़े के लिये अधिकतम भूमि के अवंटन हेतु एवँ शाही स्नान के जुलूस मेँ उसे सबसे आगे स्थान दिलाने हेतु झगड़ने, रूठने, धमकियाँ देने एवँ विद्वेष फैलाने के इनके गुण किसी भी मैनेजमेंट गुरु के लिये सीखने की चीज़ हो सकते हैँ. पर इन बेचारे महंतोँ का भी क्या दोष? बलिहारी तो उन भक्तोँ की है जो ये सारी करतूतेँ देखते हुए भी इन साधुओँ की चरण रज लेने और शाही स्नान के जुलूस मेँ अखाड़े की वरीयता के अनुसार उन पर पैसा लुटाने को जी-जान से उद्यत रहते हैँ.
               मेरे पुलिस विभाग से सेवानिवृत होने पर कतिपय राजनैतिक दलोँ के नेताओँ एवँ शुभचिंतकोँ ने मुझे राजनीति के अखाड़े मे कूद पड़ने हेतु चुग्गा डाला था, परंतु अखाड़ेबाज़ी से अपनी नैसर्गिक चिढ़ के कारण मैँ उस बूबी-ट्रैप मेँ फँसने से साफ बच निकला.
           
         

          

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के बीच की एक ऐसी अभेद्य सीमा बनाता है,  
जो बुद्धि से परे है - जिसका अभौतिक से नाता है.

अनादि-काल से विस्मृत अनँत-गुरुत्व के पिँड से
बृह्माँड की उत्पत्ति का विचार अनोखा लगता है,
अनादि-काल एवँ अनँत-गुरुत्व का अस्तित्व
इक धोखा लगता है.
उस अभेद्य महाशून्य मे तरँग से विस्फोट का हो जाना
महासागर मेँ एक कण से चक्रवात लाने जैसा लगता है.

शरीर का अणु-अणु निर्मित है परमाणु से
और परमाणु, बना है इलेक्ट्रौन-प्रोटौन से
या गौड-पार्टिकिल नामक हिग्स-बोसौन से.
इनमेँ एक मेँ भी जीवन के आसार नहीँ हैँ
गति तो है, पर सम्वेदना या प्यार नहीँ है.
निष्प्राण कणोँ से प्राणवान जीव के
निर्मित हो जाने का रहस्य मुझे प्रायः झकझोरता है
“क्या कहीँ कुछ भी निर्जीव है ?”
मेरा मैँ यह प्रश्न टटोलता है.

एकाँत मेँ मैँ मुझसे ही जूझता हूँ,
अनेक अबूझे प्रश्न स्वयँ से पूछता हूँ.
सीमा मेँ बँधी मेरी बुद्धि
प्रायः मुझे असीम की ओर ले जाती है
चिर-विस्तारमान बृह्माँड मेँ
स्वयँ की अस्मिता जानने को उकसाती है.
(टिप्पणी- 1. प्रकाश-वेग 3,00,000,000 मीटर प्रति सेकंड है-
किसी वस्तु का इससे द्रुतगति से न चल सकना अजूबा तथ्य है.
2. बिग-बैंग सिद्धांत के अनुसार अनंत काल से पड़े अनंत-गुरुत्व के
पिंड मे अनजानी-तरंग से विस्फोट होने से संसार का आरम्भ हुआ.
3. शरीर का प्रत्येक कण स्वयँ मेँ निर्जीव है, परंतु विशेष प्रकार
से मिलकर यही निर्जीव कण जीवित शरीर की संरचना करते हैं.

महेश चंद्र द्विवेदी

















शनिवार, 13 अगस्त 2011

Ambedkar's Mission and Deeds

Ambedkar's Mission and Deeds: Their Long Term Effect on India

-Mahesh Chandra Dewedy

1- Necessity of an Assessment

"Civilisation has never been a continuous process. There were states and societies which at one time been civilised. In the course of time something happened which made these societies stagnant and decayed. This could be illustrated by India's history itself. There could be no doubt that of all countries which could boast of ancient civilisation is India. When the inhabitants of Europe were living under the barbaric conditions, this country had reached the highest peak of civilisation and had parliamentry institutions when people of Europe were mere nomads."

- B. R. Ambedkar

Greatness of a great person can be measured by the relation between what one professes and what is the truth, what one professes and how much of it one applies to oneself, and what effect one's words and deeds have on the society at large. In order to enhance human wisdom it is imperative that we keep on assessing the greatness of the great men of the past- not with intent to idolise, glamorise or demean them, but to unravel the hidden truths, if any, and to gauge the long term effects of that person's deeds on society. This historical wisdom shows the path of progress to the new generations and gives them opportunity to choose their ideals.This analytical wisdom is also necessary to prevent the stagnation and decay of a society- as stated above by Dr. B. R. Ambedkar about the ancient Indian civilisation. Baba Sahab had his Mahanirvan on Dec. 6th. 1956, and today after 43 years of his paasing away, it is high time we attempt an assessment of the effect of thoughts and deeds of one of the greatest sons of the country.

The latter half of the 19th century can be undisputably credited with giving birth to some of the greatest sons to mother India, who rose and shone like shining stars during the 20th century in the otherwise dark skies of the country. During this period the resurgence of feelings of patriotism, nationalism and societal justice and efforts to translate those feelings into action was unique and unparalleled. Baba Sahab Bhimrao Ambedkar was one of the brightest stars among them and despite having been born in the most under-previleged circumstances, he grew brighter and brighter with age and illuminated the minds of millions with truth- even if harsh and unpalatable.

He was a multi-faceted personality and due to his sharp intellect, clarity of vision, integrity of thought and unadulterated courage to speak the truth he excelled in all fields that he chose to tread in. Justice K. Ramaswamy had aptly summarized his persona in his article titled 'B. R. Ambedkar: A Multidimensional Personality' in the followng words,

"To put in a nutshell, Ambedkar is a prolific writer, a renowned economist, an assiduous anthropologist and sociologist, an eminent constitutional lawyer, a foremost social reformer, a profound thinker like Martin Luther to Protestant Christians, the brightest star and jewel of India. He was a profound thinker like Karl Marx, and Rousseau and that tribe, profound visionary and a nationalist to the core….. He had shown that birth in penury would stand no handicap for anyone dedicated to scale the heights of intellectual excellence by dint of hard work, assiduity, courage of intellectual conviction, honesty and relentless pursuit."

Vijaya Chintaman Sonawane has attributed to Dr. B. R. Ambedkar the greatest quality of humanism in the following words,

" There are two fundamental types of human nature- creative and possessive. Creative humans use human intellect for creative endeavours which enrich human thought, knowledge and wealth; thereby contribute to the development of human heritage for the posterity. Possessive people, on the other hand, do not believe in the use of human intellect for creative purpose. Rather, they believe in appropriation, amassing and even usurpation of the products of the labor of the creative people. This type of people possess a strong urge to become the governing class by all means in order to achieve their aims. Lesser the degree of civilization in the society, greater is the probability of succeeding this type of people in becoming the governing class. ….. Karl Marx has scientifically analyzed this conflict by applying the principles of dilectical materialism to the sphere of social phenomenon and described it as the historical materialism."

-( Dr. B. R. Ambedkar as a Humanist)

Dr. B. R. Ambedkar obviously and eminently belonged to the 'Creative' class.

A deep probe into Dr. B. R. Ambedkar's personal life, his mission in life and his deeds would reveal that during his lifetime he had been under-studied and under-rated. His greatness is percolating gradually in the minds of the people of this country and abroad. His sympathy towards downtrodden and untiring efforts to ameliorate their condition were beyond comparison. All right thinking Indians accept him to be an intellectual giant, an accomplished economist, a social scientist, jurist and humanist. He was the prime architect of our Constitution.

However, it would be an affront to the wisdom of future generations to state that there were no infirmities in his perceptions and projections; and whatever he thought, said or did and the consequences thereof, could not be subjected to scrutiny. So the need of the hour is to develop the incisive wisdom of a historian as defined by Baba Sahab Ambedkar himself,

"A historian ought to be exact, sincere and impartial; free from passion, unbiased by internal resentment or affection; and faithfull to the truth, which is the mother of history, the enemy of oblivion, the witness of the past, and the director of the future."

2- Early Life

Ambedkar had to go through almost every circumstance that would pull down an ordinary ascending mortal to the ground. He was born in an untouchable family, his mother had died at his tender age of six years, he was married at an early age and he had to face penury as his father had retired a few years after his birth and had remarried. The incidents that made him realise that he was untouchable and so below the status of even the cattle were too frequent and too painfull in his life. To quote one among them: one day he was caught drinking water from a public water course and was thrashed badly for the same. Because of these reasons and psychological reactions thereof, he had not done too well in the High School examination and had barely managed to pass the examination, yet he had an unquenchable thirst to read and sensung this his father decided to pursue his studies further. Fortunately, the benevolent Maharaja of Baroda, highly impressed with the intellect of Bhim, sanctioned scholarship to him, which took him to the land of opportunities, i. e., United States of America for higher studies.

During these formative years what distinguished Ambedkar from others was his doggedness to overcome the adversity. He was deeply affected by insults hurled on him due to his caste, but they did not make him sulk and shy away from understanding the deep-rooted causes of them and then openly condemning them and exhorting his fellowbeings to rise against them. Even as a small child he was undaunted. One day he was challenged by his classmate to go to school without umbrella and he took up the gauntlet and went to school in soaking rain and chill. Even Pendse, who was a Brahmin teacher, was deeply moved and asked his son to take him home to get him dry and provide a cloth to cover his body.

He had wide vision of life and such an audacity to overcome adversities that the bitterness of his experiences in life only made him stronger and stronger to strive for the annihilation of their causes. His is a saga of development of one's personslity in geometrical progression. His desire and earnestness to strive for welfare of mankind despite obstacles and risks is exhibited in his own words :

"One who has striven neither for his own welfare nor for that of others, i. e., neither for his own liberty and equality, nor for that of others, is a worthless person. He is useless to the world. And he is useless to himself. One who has fought for the liberty and equality of others at the cost of his own life is both excellent and eminent. But in the case of the person who has striven both for his own welfare, liberty and equality and for that of others is the best man, a person of highest virtues."

- The Buddha and his Dhamma


3- Mission

Although being a genious Dr. B. R. Ambedkar had pertinent views on many subjects, all of which cannot be discussed in a short article like this. Hence, an attaempt will be made here to deliberate on some of his more famous pronouncements and acts.

Religon and Rationality: Dr. Ambedkar's views on religion and its applicability to our lives put him in the category of the greatest rationlaists and humanists that the world has ever produced. To quote a few of them:

" Religion must mainly be a matter of principles only. It cannot be a matter of rules.The moment it degenerates into rules, it ceases to be a religion, as it kills the responsibility which is an essence of a true religious act………………..Sovereignty of scriptures of all religions must came to an end if we want to have a united integrated India."

History of religions reveals that there is no doubt that it is the sovereignty of scriptures which has been the cause of many wars, terrorist acts and senseless killings of innocent people throughout the world.

Yet Dr. Ambedkar considered religion necessary for peaceful and progressive existence of society and declared,

"Some people think that religion is not essential to the society. I do not hold this view. Foundations of religion are essential to the society….. At the roots of Hindu social system lies dogma prescribed in the Manusmriti. Such being the case I do not think it is possible to abolish inequalities in the Hindu society unless foundation of the Smriti religion is removed and a better one laid in. I, however, despair of Hindu society, being able to reconstruct itself on such a better foundation."

This despair of Dr. Ambedkar had real foundations is no secret to any dispassionate observer of Hindu society.

Annihilation of Castes: For the sake of solidarity and unity in the country Dr. Ambedkar desired a social union as much as a political union in the Indian society. He was aware of the fraility of a political union sans social union and stated that,

"Without social union, political unity is difficult to be achieved. It would be as precarious as a sapling, liable to be uprooted by the gust of a hostile wind.------------- A political majority grows. A communal majority is born. The admission to a political majority is open. The door to communal majority is closed. The politics of political majority is free to all to make or unmake. The politics of communal majority is made by its own members born in it. "

Dr. Ambedkar was clear in his mind that so long as there are castes in Hinduism, the social unity cannot be achieved. His treatise on annihilation of caste is superb in its analysis of the caste system and desirability to abolish the castes in order to bring social unity. He wrote,

"The idea of hoping to remove untouchability without destroying the caste system is an utter futility. The underlying idea that caste and untouchability are two different things is founded on a fallacy. The two are one and are inseparable. ---------------The untouchability will vanish only when the whole of the Hindu social order, particularly the caste system, will be dissolved………. Nothing can be built on the foundations of caste. Neither a nation, nor a morality. Anything built on the foundations of caste will crack and will never be a whole. Caste prevents mobilisation. Indeed, the destiny of a defeat which has been the lot of India throughout history is due to caste."

Emancipation of Dalits: Acquisition of Power The most eminent mission of DR. Ambedkar's life was undoutebtedly the unshackling of the bondages and upliftment of the depressed castes among Hindus. He was of the view that this is possible only through attainment of political power. Addressing a depressed class Railway Workmen conference in 1938 he had advised his brethren,

"You must abolish your slavery yourselves. Do not depend for its abolition on God or supermen. Your salvation lies in political power and not in making pilgrimages and observance of fasts. Devotion to scriptures would not free you from your bondage, want and poverty. Your forefathers have been doing it for generations, but there has been no respite, nor even a slight difference in your miserable life in any way. Like your forefathers you wear rags. Like them you subsist on thrown out crumbs; and like them you fall easy victims to diseases with a death rate that rages among poultry. Your religious fasts, austerities, and penances have not saved you from starvation.---------------------In short law is the abode of all worldly happiness. You capture the power of law-making. It is , therefore, your duty to divert your attention from fasting, worship and penance and apply it to capturing law-making power. That way lies your salvation. That way will end your starvation. Remember that it is not enough that a people are numerically in majority. They must be always watchful, strong, well-educated and self-respecting to attain and maintain success.-----------We want our own people- people who will fight tooth and nail for our interest and secure previleges for under-previleged, people who will undo the wrongs done to our people, people who will redress our grievances fearlessly, people who can think, lead and act, people with principles and character- should be sent to legislatures. We must send such people to legislatures who will be subservient to none but remain free to their conscience and get our grievances redressed,------------------------------------The mission of our movement is to fight out tyranny, injustice and false traditions, and undo all previleges and release the harrassed people from bondage."

And in order to emphasise this point he went to the extent of openly declaring,

"Attempts to uplift my community rather than win Swaraj for the nation is my goal."

Dr. Ambedkar was as much a doer as a thinker and he fiercely and ceaselessly fought for capture of this law-making power by the depressed classes. He organised Mahad satyagrah inspite of great risk to himself personally and to the members of his community. He fought for separate electorate for the depressed classes as he thought that the representatives elected by joint electorate would not whole-heartedly fight for the cause of Dalits. Due to Mahatma Gandhi's fast unto death against the communal award, Dr, Ambedkar did not succeed in securing a separate electorate for the Dalits, yet he got more seats for Dalits by way of reservations in legislature. As chairman of the committee to draft the Indian constitution, he ensured provision of reservation in legislature for 10 years (initially). Moreover, reservation in recruitment of scheduled castes/scheduled tribes to various services was also provided in the Constitution. This ensured entry of Dalits in the administrative machinery which implements the policies of the government. This machinery, although not in law but in practice, greatly influences the political leadership in the government in forming its policies.

Change of religion:

Dr. Ambedkar, who had suffered the indignities and disadvantages thrust on him for having been born an untouchable Hindu, had fearlessly and unequivocally denounced its such tenets which created exploitative inequality among various castes and exhorted the depressed classes to change their religion in the following words:

" Religion is for man and not man for religion. If you want to organise, consolidate and be successful in this world, change this religion. The religion that does not recognise you as a human being, does not give you water to drink, or allow you to enter into temples is not worthy to be called a religion. The religion that forbids you to receive education, and comes in the way of your material advancement is not deserving of appellation 'religion'. The religion that does not teach its followers to show humanity in dealing with coreligionists is nothing but a display of force. -----

The religion that compels ignorant to be ignorant and the poor to be poor is not a religion but a visitation."

Yet, as he was a true nationalist and had incisive wisdom to foresee the effect of dogmas of various religions, he was appalled on hearing that the scheduled castes were not allowed to come to Hindustan from newly created Pakistan and were being forcibly converted to Islam. Inspite of his disaffection with Hinduism, he advised his people:

"I would like to tell the scheduled castes who happen today to be impounded inside Pakistan to come over to India by such means as may be available to them.The second thing I want to say is that it would be fatal for the scheduled castes, whether in Pakistan or in Hyderabad, to put their faith in Islam or the Muslim League. It has become a habit with the scheduled castes to look upon the Muslims as their friends simply because they dislike Hindus. This is a mistaken view."

' He warned the Scheduled castes in Hyderabad not to side with the Nizam and bring disgrace upon the community by siding with one who was the enemy of India.' -(The Free Press Journal, 28 November 1947)

Dr. B. R. Ambedkar was brought up in a Hindu family and according to Hindu traditions. In his heart of hearts he was a religious person. He criticised- and later condemned- Hinduism for the inbuilt graded inequality in its caste system; yet, it is interesting to observe that he did not change his religion till the fag end of his life. Apparently, he convertd to Buddhism on 14th Oct. 1956 mainly because of the obstinacy of upper castes in not assimilating the Dalits among them on equal terms.


4- Ambedkar and Future of Indian Society

Ambedkar's writings, exhortations, untiring efforts and his inputs in the Indian constitution have undoubtedly had tremedous effect in raising the self-pride, aspirations, status and desire to unshackle themselves from the age-old bondages of the depressed classes. They have also helped in material advancement of some of them, who are proving to be role models for others to follow. Reservations for Scheduled Caste/ Schedule Tribes in recruitment and promotions in government services have ensured their easy entry into the bureaucracy. Many literary, social and political groups have been formed among Dalits to further the cause espoused by Ambedkar and to capture political power. Special provisions for S. Cs./S. Ts. in education have vastly helped in increasing their enrolment at primary level as well as in providing higher education to them. Among various government services S.C./S.T. groups and unions have also come up which are very active in furthering the interests of schedule caste/schedule tribe employees: Bamsafe and DS-4 are noteworthy among them. Propelled by the government officials covertly and overtly, the conversion of S. Cs. to Buddhism is gaining momentum day by day. Lately, Ambedkar's ideas are reported to be influencing some disadvantaged groups in western countries also. For example, the Romas Of Hungary, who are stereotyped as thieves and criminals by other Europeans, are reportedly organising themselves under the influence of Ambedkarites.

Therefore, it can be confidently concluded today that Dr. Ambedkar has succeeded greatly in his mission 'to uplift his community.' However, a fair critique of the effect of Dr. Ambedkar's labors on the future of the nation as a whole requires consideration of many other factors and circumstances.

Dr. B. R. Ambedkar had proclaimed, 'Attempts to uplift my community rather than win Swaraj for the nation is my goal.' There is no doubt that the then Hindu society provided enough grounds for an angry Dalit to prefer liberation from the shackles of caste over attainment of Swaraj for the nation, yet one cannot overlook the truth that without Swaraj the condition of neither the Dalits nor others would have improved substantially. Even if Britishers conceded to pass laws granting social equality and reservation in legislature and government services to Dalits, the country would not have progressed enough economically to bring any substantial change in the education, occupation and status of Dalits. Moreover the bondage of foreign yoke would have kept them- alongwith others- servile and lacking in self-pride. The truth is that Swaraj for which the nation's heroes fought and democracy which Gandhi and Nehru cherished have been almost exclusively responsible for bringing the sea change in the life, thinking and status of Dalits. Any effort, howsoever mighty, would not have produced even a fraction of that result.

Dr. Ambedkar wanted implementation of communal award and separate electorate for Dalits as he had his reasons for not trusting upper caste voters to send such representatives to the legislature as would speak for the welfare of Dalits. Although, in order to save fasting Mahatma's life, he had relented on this issue, but later he criticised Mahatma's 'dubious' ways of pressurising him. His followers term Mahatma's tactics as 'Kshadyantra against the Dalits'. However, today the efficacy- or the absence thereof- of separate electorate can be seen in Pakistan, where Hindus have a separate electorate. The truth is that Hindus there have little or no voice in governance, which has resulted in their systematic dwindling in number as well as social status. A separate electorate necessarily generates a feeling of being a separate nation; and Mhahtma Gandhi rightly apprehanded such a consequence, if separete electorates on caste/communal lines were granted.

Dr. Ambedkar was all for annihilation of castes, which is certainly necessary to bring social equality and unity. Yet, he made provisions in the Constitution for reservations in legislature and government services on the basis of caste alone. How can caste be abolished so long as this remains the sole basis for grabbing power and jobs? The truth is that such caste-based reservations have divided the entire society and the bureaucracy in competing caste groups, which care more for their castes than for public good. Further, more and more castes are competing fiercely for inclusion in the most beneficial reserveation-list irrespective of any ground reality with respect to their eligibility for the same. Fight between Minas and Gujars in Rajasthan, inclusion of Jats among O. B. Cs. in U. P. and recommendation of previous U. P. Government to include many more castes in the Scheduled Caste List are some of the glaring examples. Unfortunately, these caste divisions have sprung some of the most corrupt self-seeking politicians and bureaucrats to prominence. Thus, it is obvious that Dr. Ambedkar's labors have resulted in just the opposite of what he cherished, i. e., annihilation of castes and bringing social unity.

Dr. Ambedkar had rightly apprehanded,

' This urge for self- realisation in the down-trodden classes must not be allowed to develop into a class struggle or class war. It would lead to a division of the House. That would indeed be a day of disaster. For, as has been well said by Abraham Lincoln, a house divided against itself cannot stand very long.'

And in order to fulfil that urge of self-realisation and to bring liberty, equality and fraternity among the depressed classes, he exhorted them to convert to Buddhism. He himself also changed his religion to became a Boddh. However, any serious reader of history of nations and any observer of present day communal conditions in various nations would readily agree that mass conversion of nearly one fourth S. Cs./ S. Ts. to Budhism would sooner or later make a recipe for this nation to become a house divided, which is ultimately a recipe for disaster according to Dr. Ambedkar himself. After all is said and done, there is no doubt that the most powerful element in a nation's unity has been religion. When conversion of S. Cs./S. Ts. to Buddhism is completed, the composition of Indian society will be about 25% Buddhists, about 20 % Muslims, about 10% others and about 45 % Hindus. Which nation in the world with such a religious composition has existed peacefully? Iraq, Ireland, Sri lanka, many African nations, erstwhile Spain, etc. are glaring examples of unrest caused by religious disunity in their population. India itself got divided in 1947 only because Muslims had become a very substantial minority here. So, given the momentum with which conversions are taking place, we shall not only be a house divided but may also become a country divided within this century.

The genious and genuineness of Dr. B. R. Ambedkar is beyond question and beyond compare and so are his success in his mission to uplift the Dalits; the consequences of his more noteworthy actions, although unintended, will most likely prove to be divisive and disastrous for this nation in the long run.

———————

Bibliography:

1.Dr.Ambedkar: Life and Mission - Dhananjay Keer

2.B.. R. Ambedkar: Life Work and relevance

- Edited by M. L. Ranga

3.Ambedka and Nation Building - Shyam Lal & K. S. Saxena

4.Life and Works of B. R. Ambedkar- S. R. Sharma

5.B. R. Ambedkar- His thoughts and Observations

- S. N. Mandal

6. B. R. Ambedkar- A vision of Man and Morals

-DR. D. R. Jatava

7. Internet information on B. R. Ambedkar

8. Ambedkar's speech, Janata, Nov, 20, 1937

9. The Bahishkrit Bharat

10.The Free Press Journal

11.Dr. Babasaheb Ambedkar: writing and Speeches

12. Ambedkar, B. R., "Castes in India- Their Mechanism,

Genesis, and Development

13. Annihilation of caste- B.R. Ambedkar

14. The Buddha and his Dhamma- B. R. Ambedkar

15. Dr. B. R. Ambedkar as Humanist-

- Vijay Chintaman Sonavane