tag:blogger.com,1999:blog-73312138612754648002024-03-13T10:39:00.151-07:00Gyan-VigyanDr.J.P.Tiwarihttp://www.blogger.com/profile/10480781530189981473noreply@blogger.comBlogger11125tag:blogger.com,1999:blog-7331213861275464800.post-49776125065914255192022-02-07T21:05:00.000-08:002022-02-07T21:05:09.529-08:00फरवरी, 2022 अंक<a href="https://www.madhurakshar.com/?page_id=285">फरवरी, 2022 अंक</a>Dr.J.P.Tiwarihttp://www.blogger.com/profile/10480781530189981473noreply@blogger.com0tag:blogger.com,1999:blog-7331213861275464800.post-14096857745345303522021-01-14T20:05:00.001-08:002021-01-14T20:05:35.300-08:00मुखपृष्ठ<a href="https://www.madhurakshar.com/">मुखपृष्ठ</a>Dr.J.P.Tiwarihttp://www.blogger.com/profile/10480781530189981473noreply@blogger.com0tag:blogger.com,1999:blog-7331213861275464800.post-37709035706691397652014-01-12T20:10:00.000-08:002014-01-12T20:10:03.839-08:00बात<div dir="ltr" style="text-align: left;" trbidi="on">
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<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;"></span> </h1>
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<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">बात पर याद आ गयी</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span></h1>
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">आज फिर से वही बात,</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">उनके-मेरे, मेरे-उनके बीच </span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">हुयी थी कभी जो, वही बात.</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">पता नहीं उसदिन कक्षा में </span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">किस बात पर उन्होंने हौले से</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">एकबार मुस्करा दिया था और</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">शायद उन्हें पता भी न हो कि </span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">उस हास ने तब क्या किया था,</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">वह ‘मृदुल हास’ उतर गया था </span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">बहुत दूर गहराई तक दिल में.</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<br />
<h1 style="margin: 5pt 0.25in; text-indent: 0.25in;">
<span style="color: blue; font-size: 12pt; font-weight: normal;"></span></h1>
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">पहले पहल हुई थी जो बात</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">क्या याद होगी उन्हें वह बात?</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">वह प्यारी सी निःशब्द बात</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">शायद नहीं? किन्तु मुझे याद है,</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">न अक्षर, न शब्द, न वाक्य,...</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">फिर भी था कितना अर्थपूर्ण</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">भावपूरित, वह मौन वार्तालाप.</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
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<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;"></span></h1>
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">समय बीता, हालत बदले </span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">अब बात होती बहस होती</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">अब शब्द होते, वाक्य होते</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">वाक्य में ही घात होते</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">घात में ही परिघात होते,</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">कितने क्रूर व्याघात होते.</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">अब बात–बात में, </span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">बात ही तो टकराते हैं </span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">जो दिन में सितारे दिखाते </span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">और रात में सूरज की </span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">दोपहरी आग बरसाते,</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
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<span style="color: blue; font-size: 12pt; font-weight: normal;"></span></h1>
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">बरसाने को बरसा सकते हैं</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">ये सावन की फुहार भी,</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">बसंत की मधुमय रसधार भी, </span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">लेकिन होती है बरसात यहाँ</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">शब्द-वाणों की, कर्कश-तीरों की.</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">शब्दकोशों के कर्कश शब्द भी</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">शायद नहीं होते इतने धारदार </span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">जितने निगढ़ शब्द होते असरदार,</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
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<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;"></span></h1>
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">अब तो शायद शब्द भी ये </span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">कुछ भोथरे से हो चले हैं</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">क्योकि आज कल वे </span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">मौन सा कुछ हो चले हैं,</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">शब्द सुनने को तरसते कान मेरे </span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">हाथ जोड़े खड़े हैं जुबान को</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">भैया ! शुरू करो कोई बात</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">छटपटा रही मन में यह बात.</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">शायद दिख जाए, मृदुल वह हास</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">लेकिन जानता हूँ फिर सहना होगा</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">वही सब आघात, प्रतिघात, व्याघात.</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
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<span style="color: blue; font-size: 12pt; font-weight: normal;"></span></h1>
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">खो गयी कहाँ अब वो कहानी?</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">उड़ गयी कहाँ वो रूह सुहानी?</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">अब रह गयी है बात में ही </span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">बच गयी जो कुछ कहानी ..</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">न फिर तुम कभी मुस्करा पायी </span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">न भाव मेरे बदल पाए आजतक,</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">एक कृत्रिम हँसी ओढ़े हुए तुम भी</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">दिखावे की चादर ओढ़े हैं हम भी.</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">सोचता हूँ शायद था वह तेरा बालपन </span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">और था मेरा भी वह एक भोलापन,</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">लेकिन अब तो दोनों ही प्रौढ़ हुए </span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 12pt; font-weight: normal;">सोचो ! क्या सचमुच में प्रौढ़ हुए?</span><span style="color: blue; font-size: 12pt; font-weight: normal;"></span><br />
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<span lang="HI" style="color: blue; font-family: "Mangal","serif"; font-size: 16pt;">डॉ. जयप्रकाश तिवारी </span></h1>
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Dr.J.P.Tiwarihttp://www.blogger.com/profile/10480781530189981473noreply@blogger.com2tag:blogger.com,1999:blog-7331213861275464800.post-13708224547060293132012-02-27T01:23:00.003-08:002012-02-27T01:23:49.410-08:00वर्तमान ही महान<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
<div style="font-family: arial; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #990000; font-size: medium;">समय ही सत्य, समय ही शाश्वत,</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #990000; font-size: medium;">समय है खंडित और समय अखंड.</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #990000; font-size: medium;">समय ही द्रष्टा और समय ही स्रष्टा,</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #990000; font-size: medium;">इसी में सृजन और </span><span style="color: #990000; font-size: medium; line-height: 32px;">इसी</span><span style="color: #990000; font-size: medium; line-height: 1.8;"> में विसर्जन.</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #990000; font-size: medium;"><br /></span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #990000; font-size: medium;">समय है घंटा- मिनट- सेकण्ड.</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #990000; font-size: medium;">समय तो शांत, नहीं उसे घमंड.</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #990000; font-size: medium;">समय तो हंसता अपने ऊपर,</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #990000; font-size: medium;">भूतकाल पर </span><span style="color: #990000; font-size: medium; line-height: 32px;">अपने </span><span style="color: #990000; font-size: medium; line-height: 1.8;">करके गौर.</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="line-height: 1.8;"><span style="color: #990000; font-size: medium;">समय ही सोचता, है बलखाकर </span></span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #990000; font-size: medium;">इस भविष्यत का कितना ठौर?</span></div>
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<span style="color: #990000; font-size: medium;"><br /></span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #990000; font-size: medium;">जो वर्तमान है, है वही महान</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #990000; font-size: medium;">समय को इस पर ही अभिमान.</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #990000; font-size: medium;">जिस वर्तमान पर समय को नाज,</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #990000; font-size: medium;">जो सब काज सवारे, वह है 'आज'.</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #990000; font-size: medium;"><br /></span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #990000; font-size: medium;">वर्तमान तो सचमुच महान,</span></div>
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<span style="color: #990000; font-size: medium;">सुधारे भूत के बिगड़े सब काम.</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #990000; font-size: medium;">बनाना हो यदि अपना भविष्य,</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #990000; font-size: medium;">सवार लो फिर तुम वर्तमान.</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #990000; font-size: medium;">लेकिन कितने मूर्ख हैं हम?</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #990000; font-size: medium;">करते </span><span style="color: #990000; font-size: medium; line-height: 32px;">बर्बाद हैं,</span><span style="color: #990000; font-size: medium; line-height: 1.8;"> समय वर्तमान</span></div>
</div>Dr.J.P.Tiwarihttp://www.blogger.com/profile/10480781530189981473noreply@blogger.com5tag:blogger.com,1999:blog-7331213861275464800.post-19394841036956349642012-02-04T18:38:00.000-08:002012-02-04T18:38:48.624-08:00काश! हम इसका गुण अपनाते<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="color: #000099; font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;"><span style="font-size: x-large;">काश! हम इसका गुण अपनाते</span></span><br />
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<br /></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<img src="http://t3.gstatic.com/images?q=tbn:ANd9GcQW0061kKpMn6A4BYjDzgrq-ZiSHC5dJvFiX3YeHSqXja7qIGGl" /></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; font-size: medium;">तन काला मन उजियाला है,</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; font-size: medium;">नित ज्ञान बढ़ाने वाला है.</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; font-size: medium;">ओढ़ा हमारे लिए काला पट,</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; font-size: medium;">पहचानो कौन? अरे! श्याम पट्ट</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; font-size: medium;"><br /></span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; font-size: medium;">इस पर ही सीखा है हमने,</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; font-size: medium;">अक्षर ज्ञान और शब्द ज्ञान.</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; font-size: medium;">पाणिनि का हो चाहे व्याकरण.</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; font-size: medium;">न्यूटन आइन्स्टीन समीकरण.</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<img src="http://t0.gstatic.com/images?q=tbn:ANd9GcRiUxann5uWyjSIU3irf5Me2aA8JaafYrxwNc2A87eskPv_OSlpWA" /></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; font-size: medium;">शिक्षा की जितनी सीढ़ी चढ़ा,</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; font-size: medium;">हर बार स्वागत में खडा मिला.</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; font-size: medium;">यह कितना समर्पित संवेदी?</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; font-size: medium;">नीति-ज्ञान-गुण परम विवेकी.</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; font-size: medium;"><br /></span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; font-size: medium;">काश! हम इसका गुण अपनाते</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; font-size: medium;">हम भी समाज को राह दिखाते.</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; font-size: medium;">कला वस्त्र विधि जगत में प्यारा,</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; font-size: medium;">न्याय जगत का राज दुलारा.</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<br /></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; font-size: medium;">हमी असत्य का साथ निभाते,</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; font-size: medium;">न्याय - कार्य रोड़ा अटकाते.</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; line-height: 1.8;"><span style="font-size: medium;">काश सुलझा एक समाज बनाते,</span></span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<span style="color: #000099; font-size: medium;">घर के झगडे, घर में निपटाते.</span></div>
<div style="font-family: arial; font-size: 14px; line-height: 25px; text-align: -webkit-auto;">
<img src="http://t2.gstatic.com/images?q=tbn:ANd9GcR_PQ1ZSBMHuVV9j2L3vtE1kavKwdRE5YtmDzEurSfRvv02Arnp" /></div>
</div>Dr.J.P.Tiwarihttp://www.blogger.com/profile/10480781530189981473noreply@blogger.com2tag:blogger.com,1999:blog-7331213861275464800.post-54398710087293119452011-10-20T02:15:00.001-07:002011-10-20T02:15:03.927-07:00<div dir="ltr" style="text-align: left;" trbidi="on">
<span class="Apple-style-span" style="color: #cc0000; font-family: arial; font-size: medium; line-height: 25px;"><span style="font-family: 'Trebuchet MS', Trebuchet, sans-serif;"><span style="line-height: 18px;"><span style="color: #990000; font-size: x-large;">मैं हू ऐसा दीप</span></span></span></span><br />
<div>
<span style="color: #666666; font-family: 'Trebuchet MS', Trebuchet, sans-serif;"><span style="font-size: x-large;"><span style="line-height: 18px;"><br /></span></span></span><div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;"><img src="http://t0.gstatic.com/images?q=tbn:ANd9GcTjFH18sIsl86FZ6zHBcA5mAltLmRgL6ysRc--aFOufyxMYTrXx" /></span></span></div>
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<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;"><br /></span></span></div>
<div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;">मैं हू ऐसा दीप :</span></span></div>
<div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;">जो सतत जलता रहा,</span></span><span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium; line-height: 18px;">कभी बिन तेल, </span></div>
<div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;">कभी बिन बाती के जलता रहा.</span></span></div>
<div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;">जलता रहा हूँ अंतर्मन में तेल के भी.</span></span></div>
<div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;">जलाता रहा बत्ती अपनी बिना तेल के भी.</span></span></div>
<div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;">तेल की तली को भी मै खूब जालाता रहा,</span></span></div>
<div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;">चिराग तले जो अंघेरा था, उसे मिटाता रहा.</span></span></div>
<div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;"><br /></span></span></div>
<div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;"><img src="http://t2.gstatic.com/images?q=tbn:ANd9GcRJHuh-elnsYpiOwGvgryzfbSMbUssar3Zg0d9HJTz0WmgI0krxaQ" /></span></span></div>
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<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;"><br /></span></span></div>
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<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;">जलना मेरा </span></span></div>
<div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;">कभी नजर आया, कभी नहीं आया</span></span></div>
<div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;">लेकिन सच तो यही है, कभी बुझा नहीं, </span></span></div>
<div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;">सतत जलता रहा, तो जलता ही रहा.</span></span></div>
<div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;">हवा के झोंको - थपेड़ों से जो बुझा नहीं,</span></span></div>
<div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;">वर्षा, आंधी, तूफ़ान में भी जो उड़ा नहीं .</span></span></div>
<div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;"><br /></span></span></div>
<div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;"><img src="http://t0.gstatic.com/images?q=tbn:ANd9GcRsK4CyZojpP-bHdfO5ZbzFogNnwfAKQ4ZRJ8s0Hi7bsctQYJB9" /></span></span></div>
<div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;"><br /></span></span></div>
<div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;">वह नेह भरी </span></span></div>
<div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;">तेल में, </span></span><span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium; line-height: 18px;">लेकिन बत्ती सहित डूब गया.</span></div>
<div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;">देने वालों ने दोष दीपक को ही दिया.</span></span></div>
<div>
<span style="color: #cc0000; font-size: medium;">यह बात और है कि डूबने के पहले</span></div>
<div>
<span style="color: #cc0000; font-family: 'Trebuchet MS', Trebuchet, sans-serif; font-size: medium;"><span style="line-height: 18px;"><span style="font-family: arial; line-height: 25px;"><div>
दीपक ने सभ्यता-संस्कृति के अनुरूप </div>
<div>
कुछ और चिराग जला दिया था.</div>
<div>
<br /></div>
<div>
<img src="http://t2.gstatic.com/images?q=tbn:ANd9GcT4MV6o3CORw2GS12T4gmP1PwAWVqQycIQ4UsnmVcCac65Qd1p8" /></div>
<div>
<br /></div>
<div>
उन्होंने </div>
<div>
दीपक की यह परंपरा संभाल ली,</div>
<div>
जमाने की रौ में, नयी लौ बना ली.</div>
<div>
यह 'लौ' कुछ की समझ में आयी,</div>
<div>
कुछ की समझ में नहीं आयी. लेकिन....</div>
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उज्ज्वल प्रकाश, वहाँ अँधेरी गलियों में,</div>
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तब भी भरपूर था, और अब भी भरपूर है.</div>
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<br /></div>
<div>
<img src="http://t3.gstatic.com/images?q=tbn:ANd9GcQS_c_RiEQf-bIaohe4qO9QYuvwxHMH2ksEvnGJoxDdAX18Mdj9" /></div>
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<br /></div>
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पता नहीं </div>
<div>
यह कौन आ गया दिल को टटोलने?</div>
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डूबी बत्ती निकाली, लौ को लौ से सटा दी.</div>
<div>
फिर तो दीपक और चिराग, जले तो खूब जले.</div>
<div>
गलियारे से मंदिर तक की राह रोशन हो गयी.</div>
<div>
कहनेवालों ने कहा, आज तो दीवाली आ गयी.</div>
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सुना दीपक ने, होठों पर मुस्कान सी छा गयी.</div>
<div>
अधर हुए कम्पित, कपोलों पर लाली छा गयी.</div>
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<img src="http://t2.gstatic.com/images?q=tbn:ANd9GcQNxlJcBrjwEmZQR1_bmJ0E3lGOt0sqMdwiRCAHUq6-X6J9_0PP_w" /></div>
<div>
<br /></div>
</span></span></span></div>
</div>
</div>Dr.J.P.Tiwarihttp://www.blogger.com/profile/10480781530189981473noreply@blogger.com4tag:blogger.com,1999:blog-7331213861275464800.post-85964297643310244902011-07-28T03:31:00.001-07:002011-07-28T03:31:27.054-07:00क्या मानव होना इतना कठिन है?संस्कृति के उत्थान और <br />
पतन के साथ ही साथ, <br />
मानवसमाज के उत्थान <br />
और पतन की कहानी सुनी है,<br />
उसे इतिहास - भूगोल के आईने, <br />
तथा युगीन सभ्यता के झरोखों से<br />
देखा परखा भी है,<br />
<br />
विभिन्न गोष्ठियों, - सेमिनारों में <br />
इस पर गहन विमर्श किया है,<br />
परन्तु धर्म के नाम पर जैसा <br />
अधर्म, जैसी क्रूरता...., विभत्सता...., <br />
आज दृष्टिगत हो रही है....,<br />
क्या उसे हम धर्म कहेंगे?<br />
क्या इस पर पुनर्विचार करेंगे?<br />
<br />
<br />
देव मंदिर, लोकतंत्र का मंदिर,<br />
न्याय मंदिर भी नहीं है सुरक्षित.<br />
आदिम मनुष्य तो अशिक्षित था,<br />
अनपढ़, गवार, निरा भावुक था.., <br />
उसका कृत्य तो फिर भी <br />
कुछ समझ में आता है. <br />
परन्तु आज ....२१वी सदी में <br />
यह कलह - कोलाहल... क्यों है?<br />
<br />
<br />
मजे की बात यह कि धर्म के <br />
ये सभी ठेकेदार डिग्री धारक हैं. <br />
क्या मनुष्य आज अपने धर्म को <br />
पहचान पाया है? <br />
धर्म की बात छोडिये, जाने दीजिये, <br />
क्या स्वयं को पहचान पाया पाया है?<br />
<br />
<br />
आज का मानव न दाढ़ीवाला रहा,<br />
न चोटीवाला, और न टाई वाला,<br />
अंतर्जातीय वैवाहिक संबंधों के कारण,<br />
आज वह न किसी कुल का रहा, <br />
न किसी परिवार का और <br />
न ही किसी परंपरा विशेष का . <br />
<br />
<br />
आज मानव की पहचान <br />
मात्र नंबर है, केवल नंबर...,<br />
वह या तो मकान नंबर है, <br />
या राशन कार्ड नंबर.<br />
वह इस नंबर में ही हैरान है,<br />
और निन्यानबे के चक्कर में <br />
परेशान है...........<br />
<br />
<br />
अंततः वही प्रश्न, आखिर वह है कौन?<br />
क्या वह मोबाइल नंबर और फोन नंबर है?<br />
अथवा पैन कार्ड, वोटर कार्ड, आई कार्ड है?<br />
वह दो पहिया वाहन का नंबर है, या <br />
तीन पहिया और चार पहिया का? ,<br />
वह बैंक नंबर है या टिकेट नंबर है हवाई?<br />
वह हिन्दू है, मुस्लिम है, सिख है या ईसाई?<br />
<br />
<br />
आखिर इस सभी मान्यताओं <br />
और व्यवस्थाओं के बीच <br />
मात्र मानव क्यों नहीं है?<br />
क्या मानव होना इतना कठिन है?<br />
क्या इतना दुरूह और दुष्कर है?<br />
परन्तु मानवता से बढकर,<br />
क्या कुछ भी श्रेष्ठतर है?<br />
<br />
<br />
अब दुराग्रह छोडो!,<br />
निद्रा तोड़ो!!, तन्द्रा तोड़ो!!!<br />
अब आगे कदम बढ़ाना होगा,<br />
काट सभी बंधन को हमें,<br />
मानवता को अपनाना होगा.<br />
हां, मानवता को अपनाना होगा.<br />
5/28/10 by Dr.J.P.Tiwari <br />
Delete<br />
« Newest ‹ Newer 101 – 125 of 174 Older › Oldest »Dr.J.P.Tiwarihttp://www.blogger.com/profile/10480781530189981473noreply@blogger.com3tag:blogger.com,1999:blog-7331213861275464800.post-65648844838543036182011-07-22T03:03:00.000-07:002011-07-22T03:03:26.749-07:00मानव की नई सभ्यता ?हरे पत्तों और <br />
मुलायम घास की खोज में ,<br />
अपनी ही धुन में अलमस्त बकरी ;<br />
निकल गयी थी, दूर तक जंगल में.<br />
तभी आहट पाकर जब शिर उठाया,<br />
तो सामने भेडिए को खडा पाया.<br />
<br />
सकपकाई घबराई बकरी <br />
मौत को सन्निकट पाकर,<br />
वात्सल्य के नाम पर <br />
सदा की भांति मिमियाई ;<br />
युवराज! मेमने भूखे होंगे, <br />
हमें तनिक समय चाहिए,<br />
उन्हें भर पेट निहारने का, <br />
दुलार्ने का, मातृत्व लुटाने का.<br />
फिर लौट आउंगी, आपकी <br />
छुधातृप्ति के लिए, सच कहती हूँ. <br />
<br />
भेडिए ने विजेता की तरह, <br />
आँखों को नचाया,मूंछों को घुमाया, <br />
दो - चार बूंद लार टपकाया और <br />
अभयदान दे दिया बकरी को, <br />
जाओ ऐश करो!मेरे पुरखे बुद्धू थे <br />
जो बकरी को ग्रास बनाते थे,<br />
मैंने बकरी खाना छोड़ दिया <br />
और तुझे अभयदान दिया.<br />
जाओ दीर्घाय हो!फूलो-फलो!! <br />
गांधारी की तरह शत-शत <br />
बलशाली पुत्रों की माता बनो.<br />
<br />
बकरी हैरान थी ...<br />
इस अद्भुत परिवर्तन को देखकर <br />
परेशान थी,भावातिरेक में बोल पड़ी - <br />
आप महान है ! आप तो संत हैं- <br />
युवराज!, महासंत हैं !!<br />
जय हो! जय हो!! जंगल ने आजादी के <br />
बासठसाल बाद गांधी - दर्शन अपनाया है;<br />
अब तो नाचने - गाने - मुस्कराने का <br />
मंगल अवसर पहली बार जंगल में आया है. <br />
<br />
अरे बुद्धू ! .............<br />
गांधीवाद को तो उनके <br />
अनुयाइयों ने ही नहीं अपनाया,<br />
और गांधीगिरी मुन्ना भाई को ही <br />
मुबारक हो .हम भी प्रगतिशील है-<br />
दिल्ली नोयडा घूमकर आये है,<br />
इसलिए हमने गौतम, <br />
महाबीर और गांधी का नहीं;<br />
निठारी के सिद्धांत को अपनाया है, <br />
और इसके लिए, पंढेर-कोली को <br />
अपना आदर्श बनाया है.<br />
<br />
अरे महामूर्ख !!<br />
अब भी नहीं समझी, <br />
तू जिसे दूध पिलाना चाहती है; <br />
जिसपर मातृत्व और ममत्व <br />
लुटाना चाहती है, वह तो <br />
न जाने कब से.... <br />
मेरे गहरे उदर में समाया है.<br />
माँ के गोश्त से स्वादिष्ट गोश्त <br />
बच्चे का होता है, यह बात <br />
जंगली जानवर को मानव की <br />
नई सभ्यता ने सिखाया है.<br />
<br />
कुछ क्षण रुक कर <br />
भेड़िया पुन: बोला .....<br />
मत कहो मुझे युवराज <br />
और मत कहो मुझे संत.<br />
ये विशेषण हैं इंसानों के लिए, <br />
नहीं है उसकी बुद्धि का अंत.<br />
वे मानव हैं - मानवता <br />
छोड़ सकते हैं, वादे तोड़ सकते हैं.<br />
स्वधर्म-राजधर्म भूल सकते हैं, <br />
दोस्ती तोड़ सकते हैं,<br />
कभी देव, कभी दानव, <br />
कभी संत-महंथ बन सकते हैं. <br />
<br />
हम तो जानवर हैं,पशु हैं, <br />
कैसे छोड़ दे - पाशविकता?<br />
फिर भी उनसे अच्छे हैं, <br />
जंगली और हिंसक होते हुए भी,<br />
वादे निभाते हैं, पेट भरने के बाद, <br />
नहीं करते दूसरा शिकार.<br />
बचा खुचा शिकार औरों के लिए <br />
छोड़ जातें हैं. परन्तु देखो<br />
यह इंसान कितना अजीब है, <br />
जूठन भी फ्रिज में रखता है,<br />
वह केवल पेट नहीं, <br />
फ्रिज और गोदाम भरता है.<br />
कहीं कोई भूखा मरता है <br />
तो कहीं अन्न सड़ता है.<br />
सच कहूँ तो मैं भी पहले <br />
ऐसा नहीं था ......<br />
मुझे मक्कार तो मानव की <br />
नई सभ्यता ने बनाया है.Dr.J.P.Tiwarihttp://www.blogger.com/profile/10480781530189981473noreply@blogger.com2tag:blogger.com,1999:blog-7331213861275464800.post-45495225927298063782011-02-02T10:36:00.000-08:002011-02-02T10:36:42.764-08:00<b>Proposed Research Work</b><br />
<br />
<b>Teaching Methods, Technology, & Value <br />
in Indology and its contribution for <br />
‘Nation Building’: A Study<br />
</b><br />
<br />
<b>S Y N O P S I S</b><br />
<br />
Man has dual nature; he has built his culture, his civilization and some moral values for humanity as well as for nationality. But it is man, who destroyed these too, when he failure from pick of our thought, failure to maintain such a higher level of feelings, or degradation in values. Indian culture has well grounded in human life. It has never been mere academic pursuit or a luxury of mind. The 20th century was the age of science and techniques but 21stcentury is the age of technology, and its influences can be observed in the living standard, civilization, culture as well as in moral values. But when science has became cruel, enemy of humanity as Nagasaki and Hiroshima are its example; it was Indian Culture, Philosophy and Teachers who came forward to save humanity in all over the world. In first decade, of 21stcentury, there are several attacks over humanity, over our religious shrines, and over our highest temple of democracy, the Parliament House, honorable courts, prominent hotels etc. were attacked. Actually they are misguided by false analysis, wrong directional teaching, and misuse of their knowledge. The main minds before it are not illiterate but degree holders, specific degree holders i.e. the field of engineering and medical etc. Today it is more necessary even previous to follow the path, such as Rabindra Nath Tagore has in lighted.<br />
<br />
Needless to say, it was Indology, Indian Spirituality, Indian Culture, Indian Teachers, and Indian arts that came forward, put various logic on the grounds of humanity, on the basis of human values and need of peace & pleasure for all living beings. Then shri R. N. Tagore, great Indian philosopher, poet and artist & educationist, came forward to save the human and humanity in all over the world. He made a long meaningful discussion with various sensitive personalities and authorities at global level. In this connection, a meaningful discussion taken place with greatest scientist of the century, the great Albert Einstein on the topic of ‘Truth, Humanity and Reality’. At last being a worshiper of truth, the great Einstein has bounded to accept the importance of Indology, Philosophy of Truth, Philosophy of Humanity, and Philosophy of Spirituality & Religion. Einstein accepted it very clearly as his own words – “Then I am more religious than you are!”. I have read this discussion in detail, in a very deep sense, since then I think continuously – what was/is the specific things in ‘Indian Teachings’, ‘Indian methods of Teachings’, and what was/is the specific Values that had/has power to change, to convert a mind of the greatest scientist of the century. It is the fact, there are something specific, more specific than others. But question is - ‘what are these?’ how & why these teachings, these techniques are more effective, have more influence than others? If the Indian Teachings, Indian methods of Teaching have so power, so energetic, why not it should be used for the ‘Nation Building’? Needless to say about degradation in ‘Values, Nationality Responsibility and Humanity’, these are popular subjects for print media and audio-visual media. We have to search, the gravity and density of Indian Culture and Indian Arts.<br />
<br />
Today, I feel, and everyone likely to feel that we are going downward on the basis of ‘morality’, on the basis of ‘human values’, on the basis of ‘nationality’, even have more money, more facilities than past, but we have ‘No Peace’, ‘No Pleasure’, we are running and running behind money, behind wealth at all. Modern civilization tends to concentrate on a limited order of Truth, Reality and Values. As a resulting, those who are born in this age feel these looses, remarkable percentage are seen at various level, they are spiritually displaced, morally downward and culturally up-rooted. These stories are not only of our society, of a joint family but of a single alone family too. It is quit true, in the ultra modern scientific age of 21st century we cannot think of our life without science, technique and technology. But science has its limitations; in one hand it is as boon but another hand is tool of destruction too. No doubt science has made human life very easy, but it has been misused. The great inventions of science have brought the world devastation to the world through violence. As a result we have lost our mental peace pleasure and prosperity. Science needs proper guidance. But who will guide science? We have various degrees, modern & ultra-modern degrees but 'No- Peace', 'No-Pleasure', we are running behind wealth, behind materialism. I appreciate Bani Sengupta, she is quite right while said – “Peace and Prosperity are two sides of same coin. The state of peace ensures happiness which encourages prosperity. Both are inseparable and can be attained by proper education of Science, Technology and Spirituality”. In this scenario responsibility again goes to the great Indian culture, Indian teachings and techniques, which provides a balanced path. Such a balanced path, a well balanced teaching method is necessary today.<br />
<br />
This situation demands to search the precious, priceless things, we have loosing faster. Now it is responsibility of Indology, ‘Indian Culture and Arts’ have to come back again over the floor, to improve morality, sensitivity, humanity and nationality. Being a student of ‘Education field’, I feel my moral responsibility in this regard and I am ready with great pleasure to work in this challenging field, to search its reasons, and to suggest creative-paths to overcome, to improve morality, responsibility, humanity, democracy and nationality, if permitted. One thing will always present in my mind, how we can make - Responsible Societies, Value-Oriented Science and friendly Eco-System’. A well harmony among them is compulsory, if it is not done so the day is not far of when man would become an endangered species in the universe. <br />
<br />
This research has positive energy and capable to fulfill the vision and goal Government of India shown in ‘Report to the People on Education – 2009-10’. It declares as – “Education is the key to the task of nation building as well as to provide requisite knowledge and skills required for sustained growth of the economy and to ensure overall progress. The Indian education system recognizes the role of education in installing the values of secularism, respect of democratic tradition and civil liberation and quest for justice. It aims are creating citizens equipped with necessary knowledge, skills and values to build in inclusive just and progressive society”. No doubt, the proposed research work and its findings will be more valuable in way to fulfill this goal. <br />
<br />
<br />
With proper researcher would like to say some thing very clear in this regard to clarify an out line of the research project in ten main points. First chapter will be usual as an introduction chapter indicating all subject matter. In this introduction chapter, first of all researcher will start the project work to define it’s all the technical terms used within i.e. ‘teaching’, ‘teaching methods’. What is teaching? Its meanings, areas & relations – inter-relations, teaching methods, its changing forms with growth of time etc.. Second, we will discuss about tools of teachings, types of tools, changing forms of tools in various age. When researcher will discuss about tools and techniques, we will quarry that how it is involved with education as a ‘method of teaching’ and what is its importance in Indian tradition? Researcher has seen few analyses; few synthesis methods are well used in Upanishadic period, as tool and methods, in very clearly and as a symbolic in Vedic period. Later on the commentary on Vedant and in explanation of theory – methods of comparative study also well adopted as a method. Achary Shankar and Tulsidas and others spiritual teachers have well used it in their writings. It was the period while analytical; synthesis and comparative study have been well used for confidential, secret and complex teachings. In the case of Uddalak & Swetketu, Narad & Sanatkumar etc. we see how a teacher clarify the subject matter giving examples one by one, just like a science teacher has adopted today in a lab or in a class room. In this way to analytical system, synthesis and comparative study system are adopted as per demand of from complex to simple. <br />
<br />
Third, we will try to show how a technique develops and converts into the form of ‘technology’ in the age of science? What is technology? How it influences over human mind, how it change behavior of a society, its morality, its sentiments, its vision, its thinking as a whole and its goal as well as aim of human life. How it create various types of expectations, how and why it demands more money, more wealth and bound human to convert towards the lower stage, called as degradation in humanity, responsibility, and nationality in common mind. Methods of teaching are well grounded in philosophical and spiritual thoughts. Psychology was not separated as a subject in ancient and medieval period; it was an essential part of philosophy. Everyone knows that philosophy is the root cause of every type of education, right or wrong. While materialism, dualism and Charvak thoughts was very popular, was on a pick, the aim and goal of education had curved as physical –“Eat – Drink and be Happy …we have never to born again on this earth”. This ideology was based on the philosophy – “Yaawadjeeved sukhamjeeved rinamkritvaa ghitam peebet…..kutah” in that period more degradation in morality, responsibility and nationality has been seen. A taken loan never return, how called justified? How it will create a value? How it will develop nationality and responsibility. With the growth of Monism and Adwaitism, there are development have been seen in morality, in responsibility and in nationality in the society, state and kingdom. People, leader and emperor realized the importance and need of responsibility, morality and nationality. There were various types of laws and arrangements were developed to maintain law and order, peace pleasure and harmony in various caste, religion and civilizations. In the other hand spiritual teacher, saint and sage have in lighted the lamp of values. <br />
<br />
Fourth, we define and discuss the concept of ‘Value’ in Indology, in culture, in various philosophical thoughts and it will compare with other thoughts as per need. Yet it is very difficult to define the term ‘Value’, since it is a relative concept; relative with the ‘Good’, relative with the ‘Supreme’ and subject of Philosophy and Ethics rather than other subjects. There are two types of behaviors have been seen (a) Self oriented and (b) Value oriented. There are many definitions of value, in different caste and culture, but no doubt these all are supported to morality, responsibility and nationality. These all thoughts have included in concept of ‘Value’. Generally it is said, which is useful for society, nation and for a common man is ‘Value oriented’. The self oriented deeds are generally classified as a ‘partial deed’, even anti-social, and anti-national work and usually placed under sin and crime. <br />
<br />
Fifth, we will discuss in deeply about ‘education’, about various types of teaching process, its changing forms with time and necessity. Now we have to see that what prominent Indian and western thinkers think by education. In one hand it will play a creative role to under standing definition, meaning and scope of education. And other hand it will provide a path for comparative study and evaluate an individual system and aim of education. In this way researcher will study Swami Vivekanad, Tagore, Mahatma Gandhi, Sri Aurbindo, Malviya ji, Dr. Radhakrishnan and others. To understand the western definition we have also study prominent western educationist such as Sacrates, Aristotle, Dewey, Locke, Adoms, Froebel, Kant, Sharte, Semon etc. as per demands. <br />
<br />
When Herbel said – “Education is the development of good moral character”, he supports Indian view of education. And when Sacreties said - ‘Education means bringing out the ideas of universal validity which are latent in the mind of everyman’, he recognize and support value-oriented education, value based education, something more or less as we have mentioned above. And what Aristotle thinks while he says –‘Education develops man faculty, specializes his mind so that he may be able to enjoy the contemplation of supreme truth, good and beauty’? We found an Indian soul of thinking in his own concept. Needless to say, ‘Satyam – Shivam and Sundaram’, the trinity of ‘Truth –Good - Beauty’ is basis of Indology, Indian culture, Indian ethics and spirituality. When Kant defines – ‘Education is the development of all those perfection of which he is capable’, we have just remember Sri Aurobindo and his famous theory of ‘Superman’ and ‘Supreme mind’. And what concepts about a teacher? We have get energy from concept of Rajmount, when he said –‘The teacher ultimate concern is to cultivate not wealth of muscle, not fulfill of knowledge, not retirement of feeling but something and purity of character’. Really such type teacher and teachings are more needed today, in reference to ‘Nation building’, to make our nation ‘India the great’, ‘Mera Bharat Mahan’. The idealogy of Swami Vivekanand may be right path, may be a suitable mirror, a proper guide line in way to our goal. He has said quite right –‘If you have assimilated fine ideals and made them the basis of your life and character. You have more education than anyone who has got by heart a whole library’. Really without an implementation, without a deed, all thoughts and ideology are likely to meaningless, as dead. We are just remembering a slogan - ‘Kriti ke bina bade shabdon ka arth najin kuchh’. We have a deep faith in ‘deed’, not in an airy ideology. <br />
<br />
Sixth, we will discuss the term and concept of ‘technique’, its various types and how technique was converted in ‘technology’. Latter on as per demand of time, system and technology are well adopted as ‘technology’. Modern age is the age of technology; technology provides us many things to make our life easier, even luxurious. But is true too, such high quality of researches are not being utilized as applied science in our own country. On our researches other developed countries are making useful products and we buy those at a very high rate. Topmost leaders of our country realized it well. At this situation our learned Prime Minister Dr. Man Mohan Singh has expressed his unhappiness in his own words. On Jan 04, 2011 in the 98th Indian Science Congress, held at S.R.M. Chennai, as per report Prime Minister Dr. Man Mohan Singh has said –‘Sirf shodh karne se kaam nahin chalega balki shodh ko prayogshaalaaon se nikaalkar taknikon me badalkar bazaar me bhi lana hoga..80 saal poorv hamare vaigyanik C.V.Raman ne Raman effect ke siddhant ko pratipaadit kiyaa aur nobel puraskaar jita. Aaj hamare desh me Raman effect me jo upkaran istmal ho rahen hain, we videshon se kyon aayat ho rahen hain? P.M. ko afsos ie baat ka bhi hai ki yah akelaa udaharan nahin hai. Anek udaharan hain jb hamari viksit takneekon ko videshi companion ne bazaar me utaata aur hm peechhe rah gaye. <br />
<br />
Seventh, we will define the concept of technology, its use and misused for human being. We will discuss how technology is best servant for humanity instest of a bad master. How can technology be useful for our ‘Nation building’? And, Eighth, we will discuss how ‘Techniques’ and ‘Technology’, may be work in full co-ordination to make ‘Education’, in ‘Ideal Education’ as per demand of our changing age. Today our country needs those students who utilize their skill, their technical and professional knowledge for growth of ‘Nationality’ and ‘Humanity’ instead of their own individual growth. Ninth, this project will also raise such type of questions; can there be a totally technical society without there being any values? Can the process of technological growth be reversed? Can family or human society subsist without values? After all our aim, our motto is make search the best use of all types of knowledge, that are use for human being, to develop the sentiment and gravity of responsibility as a citizen, as well as honest officers / men in all respects. Tenth, Symbols and Arts play more impressive and creative role in Indology, in its own specific way. These techniques also be discussed and evaluated as per need. Beside this any other questions which will be useful and beneficial shall be included for more verification to our aim, our motto.<br />
<br />
Today, economy is the power of every nation. Economic development of a nation depends upon the skilled, qualified responsible and value oriented human resources. Our constitution provides the equality in opportunity to participate in professional education and technical education for all, male or female. But social and economic condition of our country makes this constitutional provision, a distance objective. There are many hindrances in participation of woman in professional and technical education. On the name of women empowerment a meaningful and overall progress have been seen. We have to appreciate and pull on at main current, especially in the field of education, from primary to university level as well as technical and research level. By sound economy and value oriented behavior, we may fulfill with feelings of ‘Nationality’ in our countrymen.<br />
<br />
When researcher will discuss the term ‘Nationality’, she will try to best to find out its meaning, and necessity. In this connection a similar word has come to mind i.e. ‘National Integration’. In fact ‘National Integration’ is backbone of ‘Nationality’. Under this topic researcher will discuss the definition, meaning, and need of ‘Nationality’, ‘National Integration’ and ‘Nationalism’. Besides this researcher will also discuss, the root causes of hindrances for ‘Nationality’ and she will search valuable and creative suggestions to buildup a high quality of ‘Nationality’ in our countrymen. There may be many and many suggestions in this regard but keeping the valuable view of Pt. Jawaha Lal Nehru, our first Prime Minister – ‘If all is well with the universities, all would be well with the nation’, researcher will pay main focus and main attention on the role of education and quality of teacher and students for developing Nationality. Researcher will also discuss the term ‘International Understandings’ as per need and clarify the subject matter. To achieve our goal researcher will go to various educational institutions, research centers, will meet with specific authorities, specialists and will take all measures as per need of project.<br />
<br />
<b>Main Chapters of project</b>:<br />
1- Introduction: In this chapter all the above term will be deeply discussed and compare with other though as per need.<br />
<br />
2 –Vedic Period: In this chapter all the above term will be deeply discussed and compare with other though as per need.<br />
<br />
<br />
3- Prasthaan Trayee: (Upanishad, Vedant & Geeta) In this chapter all the above term will be deeply discussed and compare with other though as per need.<br />
<br />
<br />
4 – Jainism: In this chapter all the above term will be deeply discussed and compare with other though as per need.<br />
<br />
<br />
5 – Buddhism: In this chapter all the above term will be deeply discussed and compare with other though as per need.<br />
<br />
<br />
6 – Sikhism: In this chapter all the above term will be deeply discussed and compare with other though as per need.<br />
<br />
<br />
7 – Muslim Period: In this chapter all the above term will be deeply discussed and compare with other though as per need.<br />
<br />
<br />
8 – British Period: In this chapter all the above term will be deeply discussed and compare with other though as per need.<br />
<br />
<br />
09 –After 1947: In this chapter all the above term will be deeply discussed and compare with other though as per need.<br />
<br />
10 – Conclusion: Conclusion will be based on our final findings and result obtained.<br />
<br />
<br />
<br />
Researcher: <br />
<br />
Shilpi Tiwari <br />
M.A.(Education) B.Ed.(Student)<br />
Ram Newaj Singh Degree College, Faizabad.<br />
Dr. Ram Manohar Lohiya Awadh University<br />
Distt. Faizabad, (U.P.)Dr.J.P.Tiwarihttp://www.blogger.com/profile/10480781530189981473noreply@blogger.com2tag:blogger.com,1999:blog-7331213861275464800.post-12499868391556058472010-11-28T04:17:00.000-08:002010-11-28T04:17:59.566-08:00Einstein and Gandhi – the meaning of life<b>Ramanath Cowsik</b><br />
<br />
Motivated by the extraordinary lives and thoughts of Einstein and Gandhi, the aim of this presentation is to show that science and spirituality provide us with complementary perspectives on truth – both unbiased and universal. Such a perspective motivates us to realize the futility of human desires and mundane passions, and to develop a feeling of universal empathy and thus induce us to work for the betterment of the world. It is this selfless toil that imbues life with meaning.<br />
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Einstein’s scientific contributions revolutionized almost every aspect of modern physics: Quantum Theory, Theory of Space-time, Gravitational Physics and Statistical Physics. The very concept of space-time in which the physical events take place and the objective reality in quantum systems were redefined by him. Whereas the Copernican revolution which started nearly 500 years ago, moved us away from a geocentric point of view, the theories of relativity of Einstein connected up space and time into a single manifold and made the very question, as to where does the center of the Universe lie, itself meaningless – there is the absolute freedom of choice. Moreover the equations of Einstein’s Theory of gravitation revolutionized cosmology in the following way: The Earth on which we live is about 150 million kilometers away from the Sun which is a star. The stars that fill the firmament, about 100 billion of them are conglomerated as the Milky Way galaxy. Again there are scores of billions of galaxies filling space distributed in a quasi-random way. Thus the cosmological principle was stated: The Universe is homogeneous and isotropic on large scales. When Einstein’s equations were used to investigate the consequences of this aspect of the Universe, the solutions indicated that the Universe was expanding in a very special way – the galaxies moving apart from one another similar to dots on an expanding balloon. It was as though the fabric of space was being created distancing the galaxies from one another. Edwin Hubble established that the galaxies were indeed moving away as predicted by Einstein’s equations. All this was about 90 years ago.<br />
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Astronomical research during these intervening years has shown that indeed the Universe expanded from an extremely hot condensed state called the big bang. As the Universe expanded and cooled, the primordial exotic particles and fields gave birth to the quark-gluon plasma, familiar to the Standard Model of particle physics today. When the Universe was just 1 second old, the quarks had combined and we had the particles of nuclear physics – neutrons, protons, electrons, positrons, neutrinos and neutrino-like particles and, of course, radiation. But they were still too hot. By about 5 minutes the Universe cooled enough to synthesise helium. Since the nucleus with mass 8 is unstable, helium nuclei could not fuse to give heavier nuclei and the Universe consisted of neutrinos and neutrino-like particles, electrons, protons, -particles or nuclei of Helium and radiation. There was no carbon, nitrogen, oxygen, iron or other elements – the building blocks of life and our familiar world were yet to be made.<br />
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For a million years the Universe went through an uneventful expansion, just cooling down continuously. Now the temperatures were cool enough for the electrons and protons to combine to form atoms of hydrogen. This suddenly released the close coupling between radiation and matter with dramatic effects. During the cooling down process the neutrino-like particles had also cooled and their random motions had become slow, allowing their self-gravitation to clump them together into clouds. Since these neutrino-like particles do not emit or scatter light they are called particles of dark matter. The clouds of dark matter gravitationally attracted the atoms, which radiated and slowly settled into the central regions of the clouds. Such clouds with atomic gas merged to form galaxies. Our Milky Way is one such system.<br />
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The gas in the central regions in such systems condenses into stars. The central core of stars has a temperature of about 10 million degrees and here nuclei of hydrogen and helium fuse to form the heavier elements, which are then dispersed back into the interstellar space by stellar winds. Occasionally, when the mass of the stellar core exceeds the Chandrasekhar mass, it undergoes a collapse under self-gravity and the outer regions are expelled in an explosion and this debris contains the heaviest elements, even up to uranium. In about 8-10 billion years since the birth of the Universe, such processes had seeded most of the galaxies with heavy elements and in one such galaxy our solar system formed about 4.6 billion years ago. Thus everything that we see about us has an intimate connection with the birth of the Universe and with the subsequent stages of its evolution - we are all made of star-dust.<br />
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It is only perhaps during the last billion years that life appeared on this Earth, in the form of unicellular organisms, and the slow evolution of the species led finally, within the last hundred thousand years, to humankind as we know it – and the history of civilized man with agricultural capabilities is even shorter – a mere ten thousand years – say.<br />
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Two points are to be noted here: A systematic and a progressive sequence of evolution has brought the world to its present state. Man himself with his intelligence and capacity for articulation and organization is shaped by the progressive evolution of the exotic particles and fields of the early Universe, the formation of galaxies, nucleosynthesis in the stars, the origins of life on this planet and its subsequent evolution into the modern man. The second point that is to be underscored is that the span of man’s existence is but a minuscule speck in this vast Universe, which is about 14 billion years old and has an extent of 1023 km. Yet, man’s indomitable spirit has strived to comprehend this cosmos. I would like to return to the discussion of these two points shortly.<br />
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Continuing with our description of Einsteinian cosmology, we note that normal matter like hydrogen and helium contribute only about two percent to the average mass density of the Universe. In contrast the neutrino-like-particles of dark matter contribute about one third of the mass density on the average and these dominate the formation and dynamics of the galaxies. What is the rest of the 65% made of?<br />
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Einstein at the time of inventing the relativistic cosmologies, had also discovered a way of causing the expansion to be either halted or accelerated. In a manner that was in perfect consonance with the mathematical aesthetics of physics, he had introduced the -term into his field equations. Such a term finds support with the concept of the “Quantum-vacuum”, according to which even perfectly empty space has a dynamics of its own, with particles, antiparticles and radiation continuously being created and annihilated, all in a manner perfectly in agreement with the conservation of energy and quantum mechanics. It is remarkable that during the last ten years astronomical evidence is mounting that such a vacuum or dark energy indeed is present to account for the 65% missing energy density. It is showing its unique vacuum character, of a gravity that repels, by making the Universe accelerate in its expansion! Thus we see that normal matter, with which we are all made of, is only a tiny fraction of dark matter and further more the dynamics of the Universe now is controlled by vacuum energy, which is not matter at all. All this reinforces our connectivity with the Universe and at the same time leads us away from a simple anthropocentric view.<br />
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Let us now briefly turn to Einstein’s spirituality. His god-concept was more sophisticated than the common view of a personalized God who is the lawmaker, punishing man for his sins and rewarding him for his virtues. He said “my comprehension of God comes from the deeply felt conviction of a superior intelligence that reveals itself in the knowable world”. His religion was an attitude of cosmic awe and a devout humility before the harmony in nature. Einstein considered himself an agnostic and his spirituality was closely similar that taught by Buddha and much later by Spinoza – not unlike the ‘paramarthika’ or the transcendental interpretation of the Vedanta delineated by Shankara in contrast to the Vyavaharika view held by the common man. In close parallel with the Hindu saints, especially Gautama Buddha and Shankara, he felt the futility of human desires….individual existence in pursuit of mundane materialistic goals impressed Einstein as a sort of prison and he felt a deep inner urge to experience the Universe as a significant whole. Thus Einstein’s spirituality is close to the philosophy of Advaita of Shankara. Just as Einstein opened up science which had reached a watershed in the beginning of the 20th century, so did Shankara revitalize the religions of India with spirituality in the 6th century. Einstein felt that whatever there is of God and goodness, it must work itself out and express itself through us – we cannot stand aside and “let God do it”. He was truly a karmayogi and followed the diction of Gita mā té sangōstvakarmani (do not detach yourself from your duty), as he strove incessantly to prevent war and bring peace amongst the nations.<br />
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It should be emphasized that there is a universality to Einstein’s cosmic experience which is closely akin to that of the monks and nuns in deep and fervent prayer or of the mystics of the east during meditation. A common characteristic is that these experiences are so intense that they transform the individual in a fundamental way. The neuroscientist Andrew Newberg has noted that these “religious” experiences are common to all faiths, they induce a sense of oneness with the universe and a feeling of awe that impress such experiences with great importance. They feel their sense of self dissolve, they feel a loss of boundary and their sensory inputs weaken and even turn off completely. The attendant psychosomatic reactions imbue such experiences with deep significance characterized by great joy and harmony – similar to the feeling of parents when they see their new-born off-spring – a feeling described as Bhakti by the spiritual leaders of India. A part of the nervous system of creatures, including humans, has been perhaps hardwired this way to ensure the survival of the species and sustain evolution.<br />
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Jean Staune, Philip Clayton and other organizers of this meeting have noted that a shroud of disenchantment progressively covers all of us, as science describes both humankind and nature in purely reductionist terms, somehow depriving life of meaning and values. Ever since Descartes and Locke made their powerful and important contributions, the theory of knowledge has progressively banished the considerations of values from their central place in human thought. It is fair to say that over the recent decades, the discussion of values is again taken up so as to provide the foundations for ethical and moral systems. One of the distinguishing features of the Indian philosophy is the continual unwavering importance attached to the discussion of values, a characteristic preserved over the times, perhaps because the barriers of distance and language from Europe prevented an over emphasis of the reductionist paradigm.<br />
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Postponing a detailed discussion of the Indian values, to a later occasion, let us focus attention on implications of Einsteinian cosmology to the question at hand. The two points that were underscored during the discussion of cosmology are: (1) Our connectivity with the grandest events in the Universe and even to the big bang, through a sequence of evolution, and (2) the extremely miniscule span of humans in the vastness and enormity of cosmic space and time. Even this Earth upon which we live is more than 4 billion years old – enormous compared with man’s sojourn on it. Subtlest conditions of light, temperature, water and a proper mix of the elements more than a billion years ago led to the birth of life on this planet. During most of the epochs of evolution, nature was all powerful. Nature nurtured life and made life forms that became stronger progressively, and man appeared on the scene. He too was nurtured by nature and even though he is but Nature’s creature, he for the first time has become so powerful that he can control Mother Nature. He can choose to destroy her or he can protect her and make her even more beautiful. Science alone can not and will not tell us what we should do. Spirituality has a prescription but can not adequately defend it. But a complete perspective jointly provided by science and spirituality can point to a set of values which will guide us to make the right choice.<br />
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Let us for a moment take inspiration from our connectivity with the rest of the Universe and sensitize ourselves to the character of progressive evolution to higher levels that is innate in us. To assume that those values that support such an evolution are the right ones is both natural and consistent with the teachings of the great leaders of mankind like Buddha, Jesus and Shankara. When we recognize our connectivity with the rest of the world – with the inanimate mountains, deserts, rivers and the oceans and the living things upon this earth – the trees, grass and flowers of every hue and birds and animals including man, and we sensitize ourselves to our common origins, we will be endowed with an empathy that will give us strength to follow the precept of Universal love, including “love thy enemy” taught by Jesus amongst others. Is this really true or is it just an ideal?<br />
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Mohandass Karamchand Gandhi with his deep commitment to ahimsa (non-violence) and satyagraha (pursuit of truth) showed that one can live by the precept of the Christ. In Einstein’s own words, speaking of Mahatma Gandhi and the peaceful movement he launched in South Africa and India to gain freedom from prejudice and oppression, he said “A leader of his people, unsupported by any outward authority; a politician whose success rests not upon craft nor on mastery of technical devices; but simply on the convincing power of his personality; a victorious fighter who has always scorned the use of force; a man of wisdom and humility; armed with resolve and inflexible consistency, who has devoted all his strength to the uplifting of his people and the betterment of their lot; a man who has confronted brutality with the dignity of a simple human being, and thus at all times risen superior. Generations to come, it may be, will scarce believe that such a one as this ever in flesh and blood walked upon this earth”.<br />
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Volumes have been written about Gandhi. The quotation from Einstein touches upon some of the salient aspects of his personality. Let me merely add that Gandhi was born in India, about 10 years before Einstein, and discovered the method of peaceful non-cooperation in South Africa. This method of bringing about socio-political change peacefully through moral persuasion rather than through the use of force is called satyagraha. Even General Smuts, who always exerted iron-handed control, is said to have remarked “I do not like your people and I do not care to assist them at all. But what am I to do? You help us in our days of need. How can we lay hands upon you? I often wish you took to violence like the English strikers and then we would know at once how to dispose of you. But you will not injure even the enemy. You desire victory by self-suffering alone and never transgress your self-imposed limits of courtesy and chivalry. And that is what reduces us to sheer helplessness”. As the quintessence of Gandhi’s virtues, I may perhaps state universal love, ahimsa (or non-violence) and satya (truth). These three qualities blend in him, supporting and adding glory to one another. These qualities became luminously clear during the long struggle for freedom in India. The unflinching and unwavering adherence to truth, not unlike that of an exemplary scientist, is at the heart of his personality, a quality from which emerge his Christ-like love and his non-violence even in thought. In support of this idea, we may quote Gandhi himself: “To see the universal truth face to face one must be able to love the meanest creation as oneself…For me the road to salvation lies through incessant toil in the service of my country and humanity. In the language of the Gita, I want to live in peace with both friend and foe”. Thus, not surprisingly, he called his freedom struggle – Satyagraha – or pursuit of truth. This method proved remarkably successful – time and again – in bringing freedom from discriminatory control of one people by another – a freedom which was permanent and which left both the people not in antagonism but in friendship. Thus we see the two facets of Gandhi’s personality – the spiritual inner-self forever devoted to the pursuit of truth and the outer-self which found expression in this world as his deep love of humanity and as his untiring efforts towards its betterment.<br />
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Apart from these personal qualities that helped Gandhi face fearlessly any onslaught, including incarceration, during his satyagraha movement, he had another deep idea that has relevance even today: He felt that no individual, no group nor nation, whether poor or rich should be without gainful employment. Just as the poorest eking out a living can be redeemed when provided with an opportunity to work and earn a living, even the rich either through inheritance or in a nation with easily accessible mineral deposits, would benefit greatly if they work hard regularly in their chosen fields of interest . The Charka or Khadi programme of Gandhi was a tremendous help to the poor in India in the 1930s. Even today no one can remain merely a consumer. All of us should be engrossed in creative effort – this will give ‘meaning’ to our lives.<br />
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Impressed by Gandhi’s Christian love and indefatigable energy, Romain Rolland describes Mahatma Gandhi as the “St. Paul of our days” and equally impressed by the frugality and asceticism and his self-identification with the poorest of the poor, C.F.Andrews aptly likens him to St. Francis of Asissi. To use the words of Martin Luther King - “there is another reason why you should love your enemies, and that is because hate distorts the personality of the hater. There is a power in love that our world has not discovered yet. Jesus discovered it centuries ago. Mahatma Gandhi discovered it a few years ago, but most men and women never discover it. They believe in an eye for an eye and a tooth for a tooth; but Jesus comes to us and says ‘this isn’t the way’ ”. Nelson Mandela was also inspired by Gandhi and in a remarkable achievement, he brought apartheid government in South-Africa to an end and established universal democracy. King and Mandela, each of them was awarded the Nobel Prize in profound recognition that the Gandhian method of non-violence is the answer to the crucial political and moral questions of our times and the need of the hour is to overcome our fears and move courageously towards peace along the Gandhian path.<br />
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Thus we see that science and spirituality both tell us that we should work to sustain the positive universal evolution, or, in other words, follow ‘dharma’ according to the Hindu scriptures. And in our incessant effort towards peace – which is essential for this positive evolution – we should follow the path shown by Buddha, Jesus and Gandhi. This method is not restricted to the oppressed and the poor but to the rich and powerful as well, as indeed Asoka the Great showed more than 2000 years ago. To summarize, we see that the reductionist approach of science has clearly pointed out our connectivity with the rest of this vast Universe and events that occurred in the depths of time. Science has also shown that a positive vector of evolution has transformed the exotic fields and particles of the big bang into the world in which we live. But the reductionist approach, as it stands today, can not tell us how to attach value to things or actions. We can resolve this impasse by augmenting the reductionist approach with an additional axiom: Let us say that all actions and attributes that support the positive evolution we referred to as having a positive value. For example, love of humanity, non-violence and efforts towards betterment of the world will now be endowed with positive value, just as the great spiritual leaders have been telling us all along. But their message could not find support in the minds rigorously trained in the reductionist approach, which tended to ignore the subtle urgings of our inner self. This extra axiom allows us bridge the gap between science and spirituality and gives meaning to lives dedicated to bringing about peace and tranquility in this world and to lives engaged in the creation of beautiful art, sensitive poetry and yes, to lives engrossed in science bringing us ever closer to truth. I cannot do better to end this brief essay than by quoting Rabindranath Tagore<br />
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“where the mind is without fear and the head is held high<br />
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where knowledge is free;<br />
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where the world has not been broken up into fragments by narrow domestic walls;<br />
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where the words come out from the depths of truth;<br />
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where tireless striving stretches its arms towards perfection;<br />
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where the clear stream of reason has not lost its way in the dreary desert sand of dead habit;<br />
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where the mind is led by thee into ever widening thought and action<br />
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— into that heaven of freedom, my Father, let my country awake”.<br />
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سDr.J.P.Tiwarihttp://www.blogger.com/profile/10480781530189981473noreply@blogger.com1tag:blogger.com,1999:blog-7331213861275464800.post-9016786704044768462010-11-27T03:40:00.000-08:002010-11-27T03:40:15.408-08:00Religion vs. Science vs. Spirituality: A Dialogue<b>Science:</b> You are simply mythology, nothing more and nothing less. Stories told in ancient times for ancient minds. <br />
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<b>Religion:</b> Well, by all means, let's jump right into the discussion. I prefer to think that I am the bedrock of civilization. You, on the other hand, are just a means of knowing and manipulating the physical world. You can't offer answers to the real questions that I address.<br />
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<b>Science:</b> I have explained away all the myths you created to understand the world. I have explained how the universe was created, how life came to be, how humans arose, and how they have evolved over time.<br />
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<b>Religion:</b> You have just discovered some of the mechanism for how things happened. You still haven't explained why? You say the universe began with the Big Bang, but you can't tell us why. <br />
Science: In time I'm sure I will figure it out. <br />
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<b>Religion:</b> Even if you do, you don't have anything to say about life as humans live it.<br />
Science: I think I've had a great deal to say through psychology and sociology.<br />
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<b>Religion:</b> Again you're just watching and making guesses. You can't speak from authority.<br />
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<b>Science:</b> What possible authority can you speak from?<br />
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<b>Religion:</b> I speak with the authority of God.<br />
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<b>Science:</b> What God? Which one? You have so many religions, so many gods, and so many stories. They can't all be right. The Christian God is not the same as the Hindu gods, or the same as the Zoroastrian gods. And Buddhism doesn't even have a creator god.<br />
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<b>Religion:</b> Each religion speaks with its own authority.<br />
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<b>Science:</b> Then how can your religion be universal? You're admitting limits to your knowledge.<br />
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<b>Spirituality:</b> May I interject?<br />
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<b>Science:</b> Not if you're going to start in with that stuff about a perennial philosophy and a great chain of being. <br />
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<b>Religion: </b>What do you have against those?<br />
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<b>Science:</b> First, the great chain of being is based on faulty logic. Sure, you have matter giving rise to life and life giving rise to mind, but you can't just extrapolate mind giving rise to soul and spirit. You can see matter and life, and you can see minds, but you can't see spirit.<br />
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<b>Spirituality:</b> Exactly. Soul is an interior experience. And Spirit can only be experienced internally as well. <br />
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<b>Science:</b> Then how can you prove it?<br />
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<b>Religion:</b> You don't need to prove it.<br />
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<b>Spirituality:</b> Well, I disagree with Religion there. You prove it by experiencing it. How do you prove that you are dreaming? Or that you have a mind?<br />
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<b>Science:</b> With an EEG of your brain wave patterns. <br />
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<b>Spirituality: </b>And you can get an EEG of your brain when in deep ecstatic meditation.<br />
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<b>Science:</b> Which just proves that it's all in your head. Just like dreams.<br />
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<b>Spirituality:</b> No, it's all in your head period. The reason I brought up dreams is because even if you can see that someone is dreaming, you can't tell what they are dreaming. You have to rely on them to describe to you that interior experience. But you also have to rely on them to describe the way they perceive any experience. And a change in brain wave patterns only shows that all experience is interpreted through our minds. <br />
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<b>Science:</b> If I see a tree and you see a tree, we both see a tree.<br />
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<b>Spirituality:</b> Yes, but we both see the tree differently.<br />
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<b>Science: </b>But I can describe the tree in scientific terms with complete accuracy. In terms that are not dependent on internal experience. <br />
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<b>Spirituality:</b> But however you describe it, you have to interpret it internally. Why is it that two scientists can look at the same data and reach two totally different conclusions?<br />
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<b>Science:</b> You're talking about human fallibility.<br />
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<b>Religion:</b> That's the fallibility of science. <br />
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<b>Spirituality:</b> Fallibility is a good point. Karl Popper suggested that for a scientific principle to be held as accurate, that it must continue to be proven "not wrong." It is never accepted as gospel, but held in a suspension of fallibility, constantly checking it against the facts. <br />
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<b>Science:</b> Which is something that religion can't do. Your facts contradict themselves. Which proves them wrong.<br />
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<b>Religion:</b> You might make me concede that I'm wrong about how the universe began, or about evolution, but you can't prove that there isn't a God.<br />
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<b>Science:</b> And you can't prove that there is. Fallibility means that your proof must be consistently positive, and yet you haven't been able to muster a single positive proof for the existence of God. <br />
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<b>Religion:</b> I don't have to prove God. That's what faith is about. <br />
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<b>Science:</b> I can't accept faith as a way of engaging the universe. Fallibility means that I can't have faith in anything. It is all provisional. However accurate my theories may be, they might change. Newton thought he had the universe licked, then Einstein changed everything and now string theory may change it again. So, if I can't have total faith in something I can see and measure, how can I have faith in something I can't see? <br />
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<b>Spirituality:</b> But you can see it. <br />
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<b>Science:</b> Where? How?<br />
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<b>Spirituality:</b> Internally through meditation.<br />
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<b>Science:</b> Back to the internal. <br />
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<b>Spirituality:</b> And back to the perennial philosophy. <br />
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<b>Science: </b>How can you have a perennial philosophy when the religions don't agree?<br />
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<b>Spirituality:</b> The religions don't agree, the myths and rules and dogmas, but the mystics agree on the ultimate nature of reality.<br />
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<b>Religion:</b> I'm not sure. Christian mystics aren't saying the same thing as Buddhists.<br />
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<b>Spirituality:</b> They are both revealing a different perception of reality obtained through contemplation and meditation. And a close study of the world's mystic traditions shows that they unfold in deeper and deeper layers.<br />
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<b>Science:</b> It doesn't matter. It's all in their heads. The meditation changes the structure of their brains in ways that create the experiences.<br />
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<b>Spirituality:</b> The meditation does seem to change their brains; however, not in ways that create experience, but in ways that change their perception of experience. The same things happen as we grow from babies to adults. Our brain changes, and with it, our perception of the world. Mystics are doing the same thing.<br />
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<b>Science:</b> But it doesn't prove that there is a God.<br />
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<b>Spirituality:</b> It doesn't prove a creator, a single being or entity that is all knowing and all-powerful, no. <br />
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<b>Science:</b> So, no God, no religion. <br />
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<b>Spirituality:</b> No, you still have religion; you just don't have the myths or dogma. Mystics throughout the ages have been reporting a similar deepening view of reality through meditation. Ultimately they reveal a non-dual perception of the universe, of the universe as One, as Spirit, the Ground of All Being, and One without a second. <br />
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<b>Religion: </b>Which is God?<br />
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<b>Spirituality:</b> You can call Spirit as the Ground of all Being, God, but you can't personify it, because it is beyond personality. That's the whole point of transcending the ego-self. You have to get past your ego-self to see Spirit as the Ground of All Being. It wouldn't make any sense to then find another ego-self written large over the universe. <br />
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<b>Science:</b> But it's all in their heads. <br />
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<b>Spirituality:</b> Think of it as a giant long running experiment. Over a period of at least 2500 years people have been meditating and when adjusted for cultural differences, and for depth of experience, they all seem to be reporting similar changes in the perception of the nature of reality.<br />
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<b>Science:</b> But where's the control? <br />
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<b>Spirituality:</b> It's built in. The control is all the people who haven't been meditating. <br />
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<b>Science: </b>So, I'm just supposed to accept what these mediators say?<br />
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<b>Spirituality:</b> No. You can try it yourself. Like a good scientist. <br />
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<b>Science:</b> What about Religion?<br />
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<b>Spirituality</b>: Religion needs to try it as well. <br />
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<b>Religion:</b> Mysticism is for special people. For saints and sages. It isn't for everyone. <br />
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<b>Spirituality:</b> No, it is for everyone. That's the whole point behind Buddhism. It's a religion based on mysticism.<br />
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<b>Science:</b> Look, even if I try this meditation and it changes the way I see the universe that still doesn't change the fact that Religion can't describe the universe the way science can. <br />
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<b>Spirituality:</b> Right. Well, you're both going to have a problem with this, but here goes. Religion needs to let go of its myths and stories and dogma. <br />
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<b>Religion: </b>Assuming I did that, what do I have left besides morality?<br />
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<b>Spirituality:</b> You have me. Spirituality which is what you use to inform your teachings and your morality, instead of myths and dogma.<br />
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<b>Science:</b> So, you two need me, but I don't need you.<br />
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<b>Spirituality:</b> No, you need me as well. Spiritual science….<br />
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<b>Science:</b> There's no such thing.<br />
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<b>Spirituality:</b> And spiritual religion. Stop seeing us as three separate things. See us as interconnected. If you think of a spiritual worldview the same way you think of other worldviews, it will make sense. A group of scientists from 1850, 1900, 1950 and today would all have different worldviews that would inform their ideas of what science is. Each one is a little wider than the last. A scientist with a spiritual worldview will be wider still. Their science will encompass even more. <br />
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<b>Religion:</b> So, you're saying that religions, like science, need to be based on direct experience. If that direct experience agrees with science but not with scripture, then we have to change the scripture. And if that direct experience reveals a sense of the numinous, we need to acknowledge that this experience is available to everyone. <br />
<b>Spirituality:</b> Exactly. <br />
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<b>Religion:</b> Then what is my role outside of mysticism? <br />
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<b>Spirituality:</b> The same as before, only now your authority comes from the individual's direct experience. You are the paths and practices that the individual can follow to this direct realization. <br />
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<b>Religion:</b> So the traditions that disagree on cosmology and mythology can agree on you, on spirituality?<br />
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<b>Spirituality:</b> They can, but they don't have to be in total accord. The variety that you offer is one of your strengths. <br />
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<b>Science:</b> All of this is fine and dandy for Religion, but what about me? How am I supposed to accept a direct experience of the numinous, of Spirit as the Ground of all Being, of something I can't measure if I can't describe it in the terms of science, with math and equations? <br />
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<b>Spirituality:</b> Well, you can measure your own experience and compare it to people who are also engaged in the experiment. As for math, what you're really talking about is faith and belief.<br />
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<b>Science: </b>Right. I can have faith in math, I can believe in the theories it proves, but how can I have faith in you or Religion?<br />
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<b>Spirituality:</b> Well, faith and belief are very intertwined. Basically there are four kinds of belief. The first is based on faith. We believe something because it is presented to us by someone we trust. Whether it's God or Spirit or quantum theory, if we believe it on the basis of someone else's authority, then it's faith. And there's nothing wrong with that. I don't have the math to understand quantum mechanics, so I have to take your word for it. The second kind of belief is based on supposition or hypothesis derived from observation. You look at the world and see a pattern and from that you extrapolate a supposition about something and your belief rests on that chain of logic. Your belief in the effectiveness of meditation could be based on the fact that it seems to have produced similar results repeatedly throughout history. The third kind of belief is based on direct experience; upon knowledge gained through the senses or by logic. My belief in the realities revealed by prolonged meditation are based on engaging in a daily practice. Your belief in the realities of Quantum Physics are based on learning the math, performing the equations, and trying the experiments that prove it. The last kind of belief is similar to the third, but it is based on direct experience or knowledge unclouded by the senses or logic. This kind of belief is only available to those who have such experiences.<br />
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<b>Religion:</b> Since you're explaining faith, what about prayer? What about faith and service in God? <br />
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<b>Spirituality:</b> Look, you can still pray to God, or the Goddess, or as many gods as you choose, but if you are immersed in a practice of transcending the ego-self, of stepping beyond separateness, beyond person, then you will eventually move on to worshipping Godhead, not God or Goddess, and you begin to see this in everyone, everything, not as some being outside you. Worship of a God or Goddess can be a very important stage on the path. You don't need to throw it out, you just need to eventually transcend it. <br />
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<b>Religion:</b> None of this is going to be an easy sell to my friends.<br />
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<b>Science:</b> You're friends will be more open than mine. <br />
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<b>Spirituality: </b>No, it won't be an easy sell, and it will take quite a bit of time, but it is possible. When Einstein came up with the Theory of Relativity, physicists didn't immediately embrace what he was saying. Many of them continued to cling to a Newtonian view of the universe, and many clung even more tightly when Heisenberg came along and started making noises about his Uncertainty Principle. The same will happen again and it will be just as difficult for religion. But fortunately the nature of religion is to shift and change over time. What we really need are leaders who are willing to push for change. <br />
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<b>Science:</b> So, I guess there's a lot of work cut out for us.<br />
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<b>Religion: </b>Decades, even centuries worth.<br />
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<b>Spirituality:</b> Yes, but the whole point is that none of us have to do it alone. We can, and should, all work together. Our futures depend on it.Dr.J.P.Tiwarihttp://www.blogger.com/profile/10480781530189981473noreply@blogger.com0