Kaayenaat Ka Qalb

Hamaray zehan mein hama waqt mukhtalif khayalat aur tasawurat warid hotay rehtay hein. In mein hamein apna iradah istemaal nahi karna parta. Iraday aur ikhtiyar ke baghair khayalat kari Dur kari nuqta shaoor mein daakhil hotay rehtay hein. Insani zindagi mein khayalat, tasawurat, kaifiyat aur jo takazey kaam karte hein woh teen darjon par mushtamil hein.
Aik terhan ke khayalat o ehsasat aadmi ko apni mojoodgi ka idraak ataa karte hein jin ki badolat aadmi khud ko aadmi ki soorat mein daikhta hey. Goya yeh infiradi ehsas hey. Is tarz ka shaoor kaayenaat ki tamam makhloqaat ko haasil hey. Bakri bhi apna ehsas rakhti hey aur fakhta ko bhi apni mojoodgi ka ehsas hey.

Doosra shaoor fard ko is ki nau ke tasawurat se aashna karta hey maslan aadmi ke andar jab shaoor kaam karta hey toh aadmi se aadmi ki paidaiesh hoti hey aur gaaye se gaaye ka bacha janam laita hey. Adam ke bachay ke wohi ehsasat hotay hein jo is ke walidain ke hein aur gaaye ka bacha wohi ehsasat le kar peda hota hey jo gaaye ke hein.

Khayalat o idraak ka aik majmoa woh shaoor hey jo tamam makhloqaat mein yaksaa jari hey aur is hi shaoor ka muzahira “nazar”hey. Yeh shaoor jis maqam par jalva gir hota hey aik hi tarz rakhta hey. Maslan aadmi pani ko pani samjhta hey aur bakri bhi pani ko pani samajh kar peeti hey. Is shaoor ya nazar ke kirdaar mein azal se abadd taq koi tabdeeli nahi hoti. Makaniyat ke tabdeel honay se bhi is ke kirdaar mein koi farq waqay nahi hota.

Isi shaoor ki badolat tamam makhloqaat aik dosray se nazar nah anay walay rishte mein bandhi hui hein. Yahi wajah hey ke kaayenaat ki bunyadi eqdaar aik hein. Bhook pyaas, ranj o gham, Basarat, samaat aur lams ki quwaten saari makhloqaat mein mojood hein. Jab yeh quwaten nauon mein harkat karti hein toh har nau apni eqdaar ke mutabiq in ko mukhtalif tarzon mein istemaal karti hey. Maslan bhook ka ehsas sher mein bhi mojood hey aur bakri mein bhi kaam karta hey lekin dono takazey ki takmeel allag allag karte hein. Khayaal mein maani ki bunyaad par nau ka zehan infiradi tor par kaam karta hey. Yani nau ka zehan fard mein infiradi shaoor ban jata hey.

Kainati zehan darakht ke beej ki manind hey. Darakht ka tana, shaakhen, phool aur phal sab ki maadi bunyaad nanha sa beej hey. Aik beej apna izhaar hazaar ha shaklon mein karta hey. Agar beej nah ho toh darakht ka tazkara mumkin nahi hey. Isi terhan kainati zehan se tamam nauyein aur nau ke afraad harkat mein atay hein. Nau aur nau mein kaam karne walay tamam khayalat, tasawurat aur ehsasat sab aik ikai ka phelao hein.
Agar nau ke zehan ko barqi ro jaan liya jaye toh tamam anwaa aur in ke afraad ki hesiyat barqi qmqmon jaisi ho gi. Jis terhan barqi ro bijli ghar se taron ke zariye lakhoon qmqmon taq pahunchti hey isi terhan kainati zehan se ittllaat nau aur is ke afraad taq pahunchti hein. Chunkay ittllaat ka nizaam barqi ro ki terhan hey is liye tamam anwaa ka zehan aik dosray se munsalik ho kar kaam karta hey.

Zindagi par ghhor kya jaye toh yeh haqeeqat samnay aati hey ke hamaray zehan ka aik rukh maadi zindagi mein harkat karta hey aur doosra rukh zindagi ki ittllaat ka source (source) hey jis mein zindagi ki tamam ittllaat aur harkaat mehfooz hein. Hamari shaori zindagi isi hissay ke tabay hey. Hamaray jism mein hazaar ha harkaat, chimiavi aur barqi aamaal shaori iraday ke baghair waqay hotay hein maslan saans lainay, palak jhapkane, dil dhadakne mein hamein iraadi qowat sirf nahi karna padtee. Yeh saaray aamaal az khud aik tarteeb ke sath waqay hotay rehtay hein.

Takhleeq ke marhalay mein nau ke khadd-o-khaal, nau ke tasawurat aur ittllaat fard se peda honay walay bachay ko muntaqil hoti hein. Paidaiesh mein infiradi shaoor ka kirdaar sathi hey. Nooi zehan aur kainati zehan bunyadi kirdaar ada karta hey.

Jinyat (genetic) ke ilm ki taraqqi ke baad yeh baat samjhna mushkil nahi hey ke peda honay walay bachay ki shakal o soorat maa baap ya rishte daaron se mushabihat rakhti hey. Nooi aitbaar se bacha in hi khadd-o-khaal par peda hota hey jo is ke nau ke deegar afraad ke hein. Nah sirf jismani khadd-o-khaal waarsat mein muntaqil hotay hein balkay aadaat o atwaar bhi muntaqil hotay hein. Baalfaz deegar nau ke nuqoosh aur kainati zehan ki sifaat aik record ki terhan walidain se bachay ko muntaqil hoti hein. Peda honay walay har bachay mein yeh dono record mehfooz hotay hein. Jon jon bacha bara hota hey is ki nau ke shaoor mein wusat peda hoti hey.

Un haqayiq se yeh baat dhoop ki terhan roshan hey ke hamaray andar iraadi harkaat se Mawrah aik ba ikhtiyar aur bashaour nizaam kaam karta hey. Isi bashaour tashakus ko rohaniyat mein nau ka shaoor kehte hein aur yahi tashakus jab tamam nuaon ke andar mushtarik eqdaar ko control karta hey toh is ka naam kaayenaat ka ijtimai shaoor rakha jata hey. Yeh dono shaoor jo poori kaayenaat ki bunyaad hein majmoi tor par “rooh”hein.
Kisi shakhs ke andar is ke infiradi shaoor ke sath sath nau ka zehan aur kaayenaat ka shaoor bhi mojood rehta hey. nau se morad ibtidaye afrinish se le kar mojooda lamha taq wujood mein anay walay afraad hein. nau ke mehsosaat ka ijtima fard ke shaoor mein nahi balkay nau ke zehan mein hota hey aur yahin se shaoor ko muntaqil hota hey.

Misaal:

1 shakhs katabat ka fun seekhna chahta hey. Jab woh is fun ki taraf mutwajjah hota hey aur murawaja qawaid o zawabit ke tehat is fun ko apne andar jazb karne ki koshish karta hey toh waqt muqarara ke baad is qabil ho jata hey ke apne iraday se is fun ka muzahira kar sakay. Matlab yeh hey ke is ne apne andar mojood aik salahiyat ko harkat mein laa kar shaoor ka hissa bana liya. Isi terhan woh apni nau ke kisi ilm ya fun ko seekh laita hey. Yeh salahiyat ensaan ke nooi zehan mein mehfooz hoti hey aur yahin se muntaqil ho kar shaoor ka hissa ban jati hey. Isi terhan jab koi shakhs apni nau ke zehan ya kainati zehan ko beedar karna chahta hey toh woh apni koshish mein kam o besh isi terhan kamyaab ho jata hey jis terhan woh nooi zehan ko mutharrak karne mein kamyaab hey.

Agar infiradi shaoor ki tamam kaifiyat nau ke shaoor mein jazb kar di jayen toh infiradi shaoor nau ke shaoor mein tahleel ho jata hey aur woh nau insani ke majmoi shaoor se rabita haasil kar laita hey. Woh Mazahir ko waseela banaye baghair apna khayaal kisi bhi shakhs ko pouncha sakta hey. Chahay woh kitney hi faaslay par kyun nah ho. Isi terhan woh is ke khayaal ko wusool bhi kar sakta hey. Khayalat ke is ilm se taskheer o taamer shakhsiyat ke bohat se kaam liye ja saktey hein. Urf aam mein isi ilm ko intqaal khayaal kehte hein. Agar infiradi shaoor taraqqi kar ke kaayenaat ke shaoor se hum aahang ho jaye toh woh tamam makhloqaat ke ijtimai shaoor se aagahi haasil kar laita hey. Hewanat, jamadat, jaanat aur firshton ki harkaat o saknaat maloom ki ja sakti hein. Sayyaron aur samawi nizamon ka mushahida kya ja sakta hey.

Agar kisi shakhs ka infiradi zehan, nau zehan aur is ke baad kainati zehan mein daakhil ho jaye toh woh poori kaayenaat ka mutalea kar sakta hey kyunkay kaayenaat mein aik hi shaoor karfrma hey aur is ke zariye har lehar doosri lehar ke maani samjhti hey chahay yeh do laharen kaayenaat ke do kinaroon par waqay hon. Chunanchey agar hum apni tavajja ke zariye shaoor ko pas parda kaam karne walay dono zehnon mein jazb kar den toh in dono ko bilkul isi terhan samajh saktey hein jis terhan apni shaori waardaat o kaifiyat se waaqif hein.

Irtkaz tavajja ke zariye apne sayaray aur dosray sayyaron ke assaar o ahwaal ka mushahida kya ja sakta hey. Insanon, hewanon, jaanat aur firshton ki harkaat o saknaat aur jamadat ki androoni therikaat maloom ki ja sakti hein. Muraqba ki musalsal mashq, irtkaz tavajja ka baais banti hey aur shaoor kainati zehan mein tahleel ho kar zaroorat ke mutabiq har cheez daikhta, samjhta aur Hafza mein mehfooz kar deta hey.