Sindhus,
Indus ya Hindus?
Kya aap ne kabhi yeh sochaa hai ke humare dharm ko Hindu kyon kehte hain? aur Hindustan se is ka
kya taaluq hai?
Dunyaa me koyee aisa maz-hab nahi jo kisi jagah ya mulk se mansub ho.
Ya barax koyee aisa mulk bhi nahi jo maz-hab ke naam se wabasta ho. Kyon ke maz-hab
ka mulk ke naam se koyee taaluq hota hi
nahi
Warna Chines ke maz-hab ka naam Chinu hota! aur Rassia me Rusu naam ka dharm hota!
Ya phir Saudi Arab ka naam aaj Islaamistan hota! Ya kahin budhistan aur Isaaisitan ya
Cristland wagairah hote! To phir yeh
Hindu aur Hindustan naam kaise rakhe gay hain?
Kya Hindustan ka koyee matlab nahi ? ya Hindu humaare dharm ka naam
hi nahi ?
Is ki tahqeeq ke liye hum ko Taareekh ke kuchh auraaq ko palatna hoga:
Aaj se taqreeban 1400 saal pehle jab Saudi Arab me Islaam ka zuhur hoa to insaani taareekh me ek azeem
inqelaab aaya jo sirf Saudi Arab ke mulk tak mehdud na raha balke bahut jald hi
sarhad pe sarhad paar kar ke intehaayee shid-dat ke saath charon taraf phaila. Islaami
futuhaat ke tahet ek ke baat ek mukhtalif aqwaam musalmaan bante gaye.
Yeh hujum magrib ki taraf Spania ke junub, Marakesh (Morocco) tak- , junub ki janib pure Afriqa tak, shamaal me
Younaan ke sharqi sar-had Turki tak- aur mashriq ki taraf Iraq, Iran, se ho kar
aaj ke afghanistan ke jubub-sharq tak ya´ni Bhaarat tak pochncha. Jahaan un ke Raste me Indus naam ka Darya (River) aaya.
Indus River jo kabhi Sindhus kehlata tha,
(Darya-e
Sind) ke naam se bhi jaana jaata hai, Yeh darya Indus ki pahaadiyon
se shuru hota hoa junub ki taraf pure Sindh ki ayalat se hota hoa (Bahr-e
Hind) me mil jata hai. Yeh ek bahut bada Darya hai, jo aas-paas ke baqi saare chote bade Darya isi me hi mil jaate
hain. Daryae Kabul bhi aage jakar is me mil jaata hai.
Yeh elaqa aur is ki taareekh Bhaarat aur Maha Bhaarat ki praacheen iteHaas ka ek hisa hai.
Agar hum taareekh ke panon ko kuchh aur peechhe ki taraf dekhen to hume
Kandhar ya (Gandhra) ke naam se aaj ke afghanistan tak aur us se bhi age ka iteaHaas
nazar aasakta hai ……
Arbon ka Islaami hujum jab
mashriq ki taraf hoa to yahan tak un´ko koyee mushkel ka saamna nahi hoa. Ek ke
baad ek sab ne zoor se ya rasa se Islaam qabul kar liya. Liken Darya-e-sind ya Indus River, un ki wohi
majburi thee jo Marocco aur Turki ki bad ki futuhaat me pesh aayee thee matlab
pani ko par karne ki !!
Aur yahan se shuru hota hai Bhaarat ki nayee taareekh ka saath ek naya
daur. Ek naye naam ke saath: Hindustan
aur Hindus !! Kyon ke Arabi zabaan me (I) harf ka, khas kar ke
lafz ke shuru me istemaal nahi hota wo
is harf (I) ko theek tarah se talafuz (Pronouns) kar hi nahi sakte.
Isi wajah se Indus Darya
ke saamne pahonch kar unhon ne is Daraya-e-Indus ke us par ki sarzameen ko Industan ya (Hindustan) ka naam diya aur wahaan basne waale logon ko jo musalmaan nahi bane the (Indus = Hindus) kehne lage.
Yahaan par is naam ke saath saath ek aur baat bhi qabil-e zikar hai jo
is mauzoo ki dusri kadi hai aur puri dunyaa me kam log hi is waqeeyat se waqif
hain. Wo hai HINDU KUSH ka naam Jis
pahaad (Mountain) ko puri dunyaa (Hindu kush = Hindu Killer) ke naam se jaanti
aur maanti hai. Darasal yeh naam waise talafuz nahi hota.
Balke is ka asli naam Hindu
( Kash)!! Aur agar is ka Koyee asli aur
Orignal naam hai to sirf (Indus
Kash) hi
hona hai.
Is naam ko Afghanistan ke
musalmaano ne tabdeel kiya hai. Kyon ke Farsi zabaan me (Kush)
ka matbab hai „ maro = qatal karo = qatal karne waala“ jo (kushtan
= qatal karna) ke masdar se nikalta hai.
Maaro: qatal karo ya maarne waala: qatal karne waala, Dono ko Hindu se mila
kar yeh matlab nikalta hai : Hinduon ko maarne waala. Aur (hidayat dene ke
lehje me); Hinduon ko maaro!
INDUS KASH Yeh Himaliya ke silsile ki imtedad par hai. Mount Everst ke baad sab se unchi Choti hai.
jo Pameer ke naam se jaani jati
hai aur is ko (Baam-e Dunnya= Roof of World)
bhi kehte hain. Sanskrit zabaan me Kash
lafz ke mayni ki khoj ki ja sakti hai. !!!...... Lekin yahaan sirf Farsi,
Pashto aur English zabaano me ek tajziya-o- tahleel (Analyse) karte hain:
1. Is ki sab se
pehli aur waazeh daleel Pashto zabaan me milti hai.
Kash ka matlab pahaad
hai. ( harfe Sheen : SH, jo harfe
Seen: S ke upar aur neeche ek
ek nuqta de kar likhte hain). Pashto zabaan me pahaad ko Gharr bhi kehte hain.
2. Aur phir Farsi zabaab me bhi kafi dalail maujood hain jis se yeh saaf zahir hai ke yeh Kush nahi balke Kash
hai: lafz „Kash“ (Kasheedan) ke
masdar se nikalta hai: Kash = kheenchna, kheencha hoa, nikla hoa, nikalo. Kasheedah
= lamba, bada, taveel, (misaal ke taur
par Farsi aur urdu shayron ne lambe qad ke liy (qad-kasheeda ya qad-e kasheedah
lafz ka isteymaal kiya hai, ya abru–e
kasheedah lambi abroo ko kehte hain) is lehaaz se bhi yeh lafz Kush nahi Kash hi hai.
3. English me ek aur mushkel saamne aati hai : Jaise ke
English me Butter, But etc.… jo (U) ke saath likhte hain lekin (A) talafuz
karte hain to darasal English me to jaise (Hindu kush) likha jaata hai, theek
hai lekin yahaan (U) ko (A) talafuz nahi karte. Kyon ? yeh galti na English
zabaan ki hai na Angrezon ki. (Halaanke wo apne aap ko bahut bada tareekh
daan aur zabaan shinaash samajhte hain
!Lekin yahaan par is baat ko nazar andaaz kar dete hain ! ) Jab apni zabaan waale hi is ko aisa talafuz (pronous) karen ge to baqi dunyaa se
kya shikwa? Aur phir hum (HINDUON !!)
ne to yeh sab qabul bhi kar liya hai aur koyee bhi zabaan nahi kholta !! (Is
mauzoo par aur bhi dilchasp baaten hain. lekin yahaan itna hi !)
Is ka matlab ye hai ke Hindustan
aur Hindu ke naam hum ko musalmaano ke diy hoy naam hain.
Jo aaj puri dunyaa me ek mulk aur ek Maz-hab
(Religon) ke naam se jaane jaate hain!! aur Hindu
kush bhi !
Warna yeh naam humaare kisi bhi
dhaarmik kitaab ya shaastron me nahi milen
ge. Aisa koyee maz-hab bhi ho yeh to door ki baat hai. Ab sawaal yeh uthta hai ke humare dharm ka
naam hai kya? Haqeeqat yeh hai ke dharm
ka koyee naam hota hi nahi.!!
Alag alag naamo se alag alag Mazaahib
ka rewaaj to 5000 saal pehle matlab, is (Kal–yoga) ke shuru hone ke baad hi hoa hai. Aur yeh sab waqat (kaal) ke mutabiq khud (Bhagwaan,
Allah, God,...) ki hi marzi se hoa hai. jin ki bunyaad alag alag
sthano par alag alag Peeron aur Paighumabon
ne rakhi hai !
Misaal ke taur par: Jaise 2500 saal pehle Mahtma Budha, 2000 saal pehle
Hazrate Isah Masih, 1400 saal pehle Hazrate Mohammad, 500 saal pehle Baba Guru
Nanak …
Is se pehle to dharm ka koyee naam nahi hota tha. Us ki sirf aur sirf
ek hi wajah ho sakti hai. woh yeh ke dharm to sanatan hota hai. Matlab yeh hai ke jagat me saare
Jaandaron ka ek hi dharm hai jo humesha
ke liye hota hai, jo hona bhi chahiye. Aur woh hai Bhagwaan aur Jive ka Rishta. Yeh woh rista hai, jis ke
liye hum dharti par insaan ke roop me janam lete hain. take is rishte ko waapas
qaim kar saken. Aur ye hai Religion ka
asli matlab aur tarjuma !
Angrezi lafz „Religion = Mazhab“ Sanatan dharm se mukhtalif hai. Religion
se Aqeede ka khayaal paida hota hai aur
Aqeeda badal bhi sakta hai aur dusra apnaya ja sakta hai. Lekin Sanatan dharm
is amal se muraad hai jo badla nahi ja saksta. Misaal ke taur par paani se us
ki selaani kaifiyat ko khatam nahi kya ja sakta- na aag ko garmi se alag kya ja
sakta hai. Isi tarah daaymi jaandaar ka daaymi amal use nahi chhina ja sakta.
Sanatan dharm daaymi taur se jaandaar me samoya hoa hai. Isliye jab hum Sanatan
dharm ke bare me kehte hain to Sripad
Ramaanuj Aachayra ki taarif ko tay-shuda amr samajhna chahiy ke Sanatan dharm
ka na to shuru hai aur na hi aakhir.
Wo jis ka na koyee shuru ho na aakhir ho firqawarana nahi ho sakta hai.
Kyon ke yeh kisi had se mehdud nahi reh sakta. Phir bhi wo jo kisi firqawaarana
aqeede se taauluq rakhte hain galti se sochen ge ke Sanatan dharm bhi
firqawaarana hai. Lekin agar hum is mamle par gaur -o- khaus karen aur is par
maujooda Science ki roshni me dekhen to humare liy yeh samajhna
mumkin hoga ke Sanatan dharm dunyaa ke tamaam logon ka fariza hai balke kaaynaat
ke tamaam jaandaaron ka.
In tamaam maz-habi aqaid ki jo ke Sanatan nahi hain insaani taareekh ke
auraaq me koyee ebteda hogi lekin Sanatan dharm ki taateekh ki koyee ebteda nahi
hai kyon ke ye hamesha se hi jaandaaron ke saath raha hai. Jahan tak ke
jaandaaron ka taaluq hai mustanad Shaastra bayaan karte hain ke jaandaar ka na
janam hai na maut. Bhagvat-gita me yeh bayaan kiya gaya hai ke jaandaar kabhi
paida nahi hota na woh kabhi marta hai. Woh daaymi aur lafaani hai aur is aar-zi
maadi jisam ke fanaa hojaane ke baad bhi woh zinda rehta hai. Sanatan dharm ke
nazariy ko made-nazar rakhte hoy hume (Deen) ke nazariy ko lafz ke bunyaadi
sanskrit mani se samajhna chaahiy. Dharm ka matlab hai „wo siffat jo kisi shay
ke saath humesha rehti hai.“ hum is nateeje par pohnchte hain ke aag ke saath
roshni aur garmi hai, bagair roshni aur garmi ke aag ka koyee matlab nahi hai.
Isi tarah hume jaandaar ke zaruri hise ko khojna chahiy. Us hise ko jo uska
hamesha saathi hai. wo musalsal saathi us ki daaymi siffat hai aur wo daaymi
siffat us ka daaymi dharm hai. Aur wo hai khidmat karna ! Seva !
Banda, Gulaam, Daas …. haan, har jaandaar ka saurup ya´ni uski asli
haisiyat param purush Bhagwaan ki khidmat karna hai. Agar hum Sri Chaitanay
mahaa parbhu ke bayaan ka tajziya karen to aasani se samajh sakte hain ke har
jaandaar dusre ki khidmat karne me masruf hai.
Ek jaandaar dusre jaandaar ki kayee tarah se khidmat karta hai. aisa
karne se jaandaar zindagee ka lutf uthaata hai. Adna jaanwar insaano ki khidmat
karte hain jaise naukar apne maalekon
ki . A apne malik B ki khidmat karta hai B apne malik C aur C apne malik D ki khidamat karta hai
wagairah wagairah… Aise haalaat me hum dekhte hain ke ek dost dusre dost ki
khidmat karta hai. Maa bete ki khidmat karti hai. Biwi khawaand ki khidmat
karti hai-khawand biwi ki.wagairah wagairah… agar hum isi ru me dhond-te jayen
to ye dekha jay ga ke insaani samaaj me khidmat karne ke amal se koyee bhi mos-tas-na
nahi hai. Siyasat-daan apna manshor awaam ko apni khidmat ki salaahiyat
ka yaqeen delaane ke liye pesh karta hai. Isi liye voter apna qeemti vote
siyasat-daan ko yeh samajh kar dete hain ke wo samaaj ki achhi tarah khidmat
kare ga. Dukaandar gaahak ki khidmat karta hai. aur kaargar sarmayadar ki
khidmat karta hai.Sarmayadaar khaandaan ki khidmat karta hai aur khaandaan daaymi
jaandaaron ki haisiyat ke mutabiq Riyasat ki khidmat karta hai. Aur is tarah se
hum samajh sakte hain ke koyee bhi jaandaar dusre jaandaaron ki khdmat karne se mos-tas-na nahi hai. Aur is tarah se hum
aasaani se is nateeje par pohenchte
hain ke khidmat karna jaandaar ka daaymi dharm hai.
Phir bhi insaan khaas waqat aur
khaas haalaat me khaas qisam ke aqeede se taauluq rakhne ka ayteraaf karta hai
aur is tarah Hindu, Mulem, Isayee, budh ya kisi aur firqe ka pairaukaar hone ka
daawa karta hai. Aise alqaab gair Sanatan dharm hain. Ek Hindu Muslim banne ke
apne aqeede ko badal sakta hai ya ek isayee hindu banne ke liy apne aqeede ko
badal sakta hai wagairah—lekin in tamaam haalaat me maz-habi aqaid badalne se
dusron ki khidmat karne ke daaymi farize par koyee asar nahi padta – hindu,
muslim, isayee ,in tamaam haalaat me kisi na kisi ka khidmatkar hai. Lehaaza ek
khaas qisam ke aqeede ka eteraaf karna Sanatan dharam ka eteraaf karna nahi
hai. khidmat karna hi Sanatan dharam hai.
Dar asal hum khidmat karne me Bhagwaan se tauluq rakhte hain.
Bhagwaan azeem lutf uthaane waale hain aur hum jaandaar un ke khidmat
guzaar hain. hum un ki khushi ke liye banay gay hain. aur agar hum param purush Bhagwaan ke sath un daaymi
lutf me maujood hon ge to hume bhi khushi mile gi warna hum khush nahi ho
sakte. Apne aap khush rehna mumkin nahi hai. Jis tarah jism ka koyee bhi hisa
pet se tauwon kiy bagair khush nahi rah sakta usi tarh jaandaar ke liy bhi
Bhagwaan ki rohaani prem bhakti, seva kiy bagair khush rehna mumkin nahi hai.
Yeh dharm ya Farz kaise nibhay
jate hain? humaara mauqif kya hai? hum kyon jeete aur marte hain? kya daaymi khushi
bhi hum haasil kar sakte hain?
yeh aur aise sab woh sawaalaat jo har motajassis insaan ko un ke jawaabon
ki talaash hai , hume Vedon me milte hain. Vedic Gyan kya hai? aur is silsile
ki baqi baaten !
AAGE baaqi hai
Aap ka
Indusmann