छंद साधना की अनूठी कृति 'आराधिता'

 ।।ॐ श्रीहरिः।।
।। जयति गीर्वाणभारती।।

छंद साधना की अनूठी कृति 'आराधिता'

लेखक: डॉ. वीरेंद्र प्रताप सिंह 'भ्रमर'
प्रकाशक: बुक रिवर्स
ISBN: 978-938872709
प्रथम संस्करण: 2019
पृष्ठ संख्या: 218
मूल्य- 250/-

आज के इस आधुनिक युग में जब मुक्त छंद का वर्चस्व है, तब डॉ. वीरेंद्र प्रताप सिंह 'भ्रमर' जी की पुस्तक 'आराधिता' का प्रकाशन हिंदी साहित्य जगत में एक महत्वपूर्ण घटना है। बुक रिवर्स द्वारा प्रकाशित यह 218 पृष्ठों की पुस्तक छंद साधना का एक अनूठा उदाहरण प्रस्तुत करती है।
वर्तमान समय में जब अधिकांश पत्र-पत्रिकाएँ मुक्त छंद रचनाओं को ही प्रमुखता दे रही हैं, जब गद्य की पंक्तियों को तोड़कर कविता का रूप देने का प्रयास हो रहा है, ऐसे में डॉ. 'भ्रमर' जी का यह प्रयास सराहनीय है। लगभग 175 गीतों और छंदों का यह संग्रह हिंदी साहित्य की समृद्ध छांदिक परंपरा को न केवल जीवंत रखता है, बल्कि उसे नई ऊँचाइयों तक ले जाता है।
रचनाकार ने अपनी इस कृति में विषयों की विविधता का विशेष ध्यान रखा है। देशप्रेम से लेकर राजनीति, श्रृंगार से लेकर सामाजिक चिंतन तक, हर विषय को उन्होंने अपनी लेखनी का विषय बनाया है। विशेष बात यह है कि इन सभी विषयों को उन्होंने पारंपरिक छंदों में इस तरह पिरोया है कि वे आधुनिक पाठक को भी उतने ही सहज लगते हैं जितने पारंपरिक काव्य के प्रेमी को।
डॉ. 'भ्रमर' जी की साहित्य यात्रा स्वयं में एक प्रेरणादायक कहानी है। सत्तर के दशक में हाई स्कूल से शुरू हुई उनकी लेखनी आज तक निरंतर गतिमान है। उनके पिता श्री राम सिंह विशारद 'प्रेम' जी के साहित्य प्रेम ने उनके भीतर साहित्य साधना का बीज बोया, जो आज एक विशाल वृक्ष बन चुका है। प्रगतिशील साहित्य मंच तिन्दवारी-बाँदा से जुड़ाव ने उन्हें 'भ्रमर' उपनाम दिया, जो आज हिंदी साहित्य में एक पहचान बन चुका है।
'आराधिता' की एक विशेष उपलब्धि यह है कि इसमें परंपरा और आधुनिकता का अद्भुत संगम देखने को मिलता है। जहाँ छंद परंपरागत हैं, वहीं विषय-वस्तु पूर्णतः समकालीन है। भाषा की सहजता और भावों की गहराई का यह संयोजन पाठक को बाँधे रखता है। कवि ने छंदों के चयन में विशेष सावधानी बरती है। प्रत्येक भाव के लिए उपयुक्त छंद का चयन करते हुए उन्होंने यह सिद्ध किया है कि छंदबद्ध काव्य भी समकालीन संवेदनाओं की अभिव्यक्ति में पूर्णतः सक्षम है।

पुस्तक का विमोचन समारोह स्वयं में एक ऐतिहासिक घटना रहा। विशिष्ट कवियत्री कविता तिवारी, हास्य सम्राट राजू श्रीवास्तव जैसी प्रमुख हस्तियों की उपस्थिति में लगभग पचास हजार लोगों की भीड़ ने इस आयोजन को यादगार बना दिया। यह घटना स्वयं में यह सिद्ध करती है कि छंदबद्ध काव्य आज भी जन-जन का काव्य है।
डॉ. 'भ्रमर' जी की यह कृति हिंदी साहित्य को एक नई दिशा देती है। यह सिद्ध करती है कि छंद कोई बंधन नहीं, अभिव्यक्ति का एक सशक्त माध्यम हैं। आज जब हिंदी भाषा और साहित्य अपनी पहचान के लिए संघर्षरत है, ऐसे में 'आराधिता' जैसी कृतियाँ हमारी सांस्कृतिक विरासत को संजोने का काम करती हैं।
निःसंदेह, 'आराधिता' आधुनिक हिंदी साहित्य की एक महत्वपूर्ण उपलब्धि है। यह पुस्तक छंद साधकों के लिए एक पथ-प्रदर्शक का काम करेगी। साथ ही, यह आम पाठक को छंदबद्ध काव्य की ओर आकर्षित करने में भी सफल होगी। हिंदी साहित्य के विद्यार्थियों, शोधार्थियों और साहित्य प्रेमियों के लिए यह एक अमूल्य धरोहर है।पुस्तक के अंत में कहा जा सकता है कि डॉ. 'भ्रमर' जी ने 'आराधिता' के माध्यम से न केवल अपनी छंद साधना को साकार किया है, बल्कि हिंदी साहित्य को एक ऐसी कृति दी है जो आने वाले समय में भी प्रासंगिक रहेगी। यह पुस्तक परंपरा और आधुनिकता के बीच एक सेतु का काम करेगी और नई पीढ़ी को छंदबद्ध काव्य की ओर प्रेरित करेगी।

-आचार्य प्रताप
(साहित्य समीक्षक)
दिनांक: 16 नवम्बर, 2024

Adhyay -1 Verses 2-11

श्रीमद्भागवत गीता

Verse 2:

Sanjaya said to the king Dhritarashtra, "When Duryodhana saw the vast army of the Pandavas deployed in battle formation, he went to the preceptor Dronacharya and spoke these words." This sets the scene, with Duryodhana observing the Pandava forces and then approaching Dronacharya, the revered military instructor, to relay his observations.

Verse 3: 

Duryodhana says to Dronacharya, "O teacher, behold this mighty army of the sons of Pandu, arrayed in battle formation by your intelligent disciple, the son of Drupada." Duryodhana is pointing out the formidable nature of the Pandava forces, which have been expertly deployed in a strategic formation by Dronacharya's own student, Dhrishtadyumna, the son of King Drupada. This highlights the skill and strength of the Pandava side.

Verse 4:

Duryodhana continues, "Here are heroes and great archers, equal in battle to Bhima and Arjuna - Yuyudhana, Virata and the great charioteer Drupada." He names several of the distinguished Pandava warriors, including Yuyudhana (also known as Satyaki), Virata, and Drupada, the powerful king and father of Dhrishtadyumna. Duryodhana acknowledges that these are mighty fighters, on par with the legendary Pandava heroes Bhima and Arjuna.

Verse 5: 

Duryodhana goes on, "Also Dhrishtaketu, Chekitana and the valiant king of Kashi, Puruujit, Kuntibhoja and Shaivya, the foremost of men." He lists more formidable Pandava allies, including the kings Dhrishtaketu, Chekitana, the ruler of Kashi, Puruujit, Kuntibhoja, and Shaivya, all of whom are described as exceptional warriors.

Verse 6:

"The mighty Yudhamanyu, the brave Uttamauja, the son of Subhadra and the sons of Draupadi - all of them are great chariot-warriors." Duryodhana continues enumerating the Pandava champions, highlighting Yudhamanyu, Uttamauja, Abhimanyu (the son of Subhadra), and the sons of Draupadi as renowned chariot-warriors.

Verse 7: 

Duryodhana then says to Dronacharya, "Know also, O best of the twice-born, the distinguished warriors who are on our side, the leaders of my army. I shall name them for you." Having described the formidable Pandava forces, Duryodhana now shifts focus to introducing the key warriors fighting for the Kauravas.

Verse 8:

Duryodhana lists the prominent Kaurava champions: "Yourself, and Bhishma, and Karna, and Kripa, the victorious in battle; Ashwatthama, Vikarna, and the son of Somadatta, known as Bhurish'ravas." This includes Dronacharya himself, as well as the legendary Bhishma, the mighty Karna, the skilled Kripa, Ashwatthama, Vikarna, and Bhurish'ravas.

Verse 9:

Duryodhana continues, "And there are many other heroic warriors who have risked their lives for my sake, armed with various weapons, all of them skilled in war." He acknowledges that there are many more Kaurava warriors, all skilled in combat and willing to sacrifice themselves for Duryodhana's cause.

Verse 10:

Duryodhana then makes a comparative assessment: "Our army, protected by Bhishma, is limitless, but this army of theirs, protected by Bhima, is limited." He argues that the Kaurava forces under Bhishma's leadership are virtually limitless, while the Pandava army, protected by the mighty Bhima, is more constrained in size and power.

Verse 11:

In conclusion, Duryodhana exhorts Dronacharya and the other Kaurava generals: "Therefore, all of you, positioned in your respective strategic points, protect Bhishma alone." He urges them to focus their efforts on safeguarding the venerable Bhishma, who is the key to their army's success.

Srimad Bhagavad Gita Chapter 1

the first verse of the Bhagavad Gita Chapter 1:

"Dhritarashtra said: O Sanjaya, what did my sons and the sons of Pandu do, having gathered with the desire to fight on the sacred field of Kurukshetra, the field of dharma?"

This profound opening verse contains multiple layers of meaning:

1. **The Historical Context**:

- The verse sets the scene for the great battle of Mahabharata

- Kurukshetra was an actual geographical location in ancient India

- Two groups of cousins (Kauravas and Pandavas) have assembled for war

- The blind king Dhritarashtra seeks information from his advisor Sanjaya

2. **Symbolic Significance**:

- The field of Kurukshetra represents the human body/consciousness

- The two armies symbolize the forces of good (dharma) and evil (adharma)

- Dhritarashtra's physical blindness represents spiritual ignorance

- The battle represents the eternal inner conflict within every human being

3. **Psychological Elements**:

- Dhritarashtra's reference to "my sons" (mamakāḥ) reveals his attachment

- His question betrays his anxiety about the outcome

- The desire for war (yuyutsavaḥ) represents human ego and ambition

- The gathering of armies symbolizes the accumulation of karmic forces

4. **Spiritual Dimensions**:

- "Dharmakshetra" (field of dharma) indicates this is not just a physical battlefield

- It suggests the cosmic arena where moral choices are made

- The verse introduces the eternal struggle between righteousness and unrighteousness

- It points to the larger questions of duty, morality, and spiritual evolution

5. **Literary Analysis**:

- The question serves as a literary device to begin the narrative

- It creates dramatic tension and sets up the philosophical discourse

- The use of specific terms ("dharmakshetra," "kurukshetra") establishes the sacred nature of the text

- The verse economically introduces the main characters and conflict

6. **Universal Themes**:

- The internal battle between good and evil in human consciousness

- The struggle between attachment and duty

- The conflict between personal desires and moral obligations

- The quest for understanding life's purpose and meaning

7. **Deeper Philosophical Implications**:

- Questions of free will versus destiny

- The nature of dharma (duty/righteousness)

- The relationship between the individual and the cosmic order

- The role of divine intervention in human affairs

8. **Relevance to Modern Life**:

- The verse speaks to the moral dilemmas we face daily

- It addresses the universal human experience of internal conflict

- The question of "what to do" in difficult situations remains eternally relevant

- It prompts self-reflection and ethical consideration

9. **Teaching Elements**:

- The verse introduces fundamental concepts that will be explored throughout the Gita

- It sets up the framework for Krishna's teachings

- It presents the human condition that requires divine guidance

- It establishes the dialogue format that characterizes the text

10. **Metaphysical Aspects**:

- The relationship between the material and spiritual worlds

- The nature of reality and illusion

- The role of consciousness in human experience

- The interplay between individual and universal consciousness

This opening verse thus serves as a gateway to the profound spiritual and philosophical teachings that follow in the Bhagavad Gita. It raises fundamental questions about human existence, moral choice, and the nature of reality that continue to resonate with readers across time and culture. The verse's seemingly simple question opens up deep contemplation about the human condition and our relationship with the divine.

Like the blind king Dhritarashtra, we too often seek understanding of our situation while being blinded by our attachments and prejudices. The verse invites us to look deeper into our own "field of dharma" and examine the battles we face in our daily lives.

आचार्य प्रताप

The Universal Form of Sri Krishna - Arjuna's Experience

|| The Universal Form of Sri Krishna - Arjuna's Experience ||

Once, at the beginning of the great war at Kurukshetra, an extraordinary event took place. There, Partha Arjuna was present with his charioteer Sri Krishna. Though he was a great warrior, he was overcome with despair.

One day, he asked Sri Krishna, "O Krishna! Who are you really? How are you all-knowing? How are you all-powerful? Please remove my doubts."

Krishna, becoming pleased, said, "O Partha! Behold my Universal Form. I grant you divine vision."

Then, with divine sight, Arjuna beheld the wondrous Universal Form. There, thousands of suns, moons, and stars were seen together. All beings were merged in that cosmic form.

The gods, gandharvas, yakshas, siddhas, and kinnaras - all were bowing to Him. Even Brahma, seated on his lotus, was praising Him. Shiva, wielding his trident, was offering prayers to Him.

Arjuna, filled with wonder, saw that the entire universe was established in Him alone. He was creation, He was sustenance, He was dissolution. He was time, He was dharma, He was truth itself.

Being awestruck, Arjuna said, "O Lord! You alone are the Supreme Brahman, You alone are the eternal dharma, You alone are the foundation of the universe. I bow to You thousands of times."

"O Infinite One! O Lord of Gods! O Abode of the Universe! You are existence, non-existence, and that which is beyond both. Your glory is indescribable. How can we not bow to You? You are the primal creator of even Brahma."

Sri Krishna looked at Arjuna with eyes full of compassion. Then He said, "O Partha! This Universal Form shown by me is rare to behold. It cannot be seen through the Vedas, nor through penance, nor through charity, nor through sacrifices. I can be known only through devotion."

"One who sees Me everywhere and sees everything in Me - I am never lost to him, and he is never lost to Me. My devotee who extends friendship to all beings attains Me."

Bowing down, Arjuna said, "O Krishna! Today my ignorance is destroyed. By Your grace, I understand everything. I shall follow Your word."

Thus, through the vision of Sri Krishna's Universal Form, all of Arjuna's doubts were destroyed. He realized that Sri Krishna alone was the Supreme Soul, He alone was the foundation of all, He alone was the cause of everything.

From that time onwards, Arjuna, with firm devotion, remained engaged in Sri Krishna's service. Seeing Sri Krishna in all beings, he fought the righteous war.

This vision of the Universal Form is a great lesson for all humanity. Just as Arjuna became fulfilled by knowing Krishna's greatness, we too can attain life's supreme goal through devotion to Sri Krishna.

Whoever reads or hears this becomes a recipient of Sri Krishna's grace. All their desires are fulfilled, and they attain supreme peace.

|| Thus ends The Universal Form of Sri Krishna - Arjuna's Experience ||