सड़क की बात

सड़क की बात

गुरुदेव रविंद्रनाथ ठाकुर जी द्वारा रचित ‘सड़क की बात’ वस्तुतः सड़क की अपने आत्मकथा है | लेखक ने इस कविता में सड़क जो एक निर्जीव वास्तु है जिसमे जीवन का कोई भी संकेत नहीं मिलता | कवि ने अपनी लेखनी से इस निर्जीव सड़क का बहुत ही खूबसूरती से मानवीकरण किया है |

     लेखक ने अपने विचारो से उस निर्जीव सड़क का ऐसा मार्मीक चित्रण किया है की सड़क की बातें जीवंत हो उठी है | सड़क कहती है की वह शापग्रस्त है और चंतामुक्त होकर एक ही स्थान पर सालो (वर्षो) से अडिग, अचल, अटल है | उसे इतना भी सुख नहीं की वो अपने लिए कोमल हरी घास की शौय्या भी बना सके | सड़क प्रत्येक व्यक्ति के चरणों के स्पर्श से यह जान लेता है की वह कहा जाना चाहता है | सड़क सबको अपनी – अपनी मंजिल तक पहुँचा देती है | परन्तु उसका कोई भी मंजिल नहीं है | लोग जब कभी अपने मंजिल को दूर मानते है तब वह सड़क को ही कोसते है, सड़क को ही दोषी मानते  है | 

     सुख की घर – गृहस्थी वाले व्यक्ति के पैरों के आहट सुनकर सड़क समझ जाती है की इन पैरों की आहट वाले व्यक्ति सुख पूर्वक घर पहुचने को आतुर है | सुखी घर परिवार का वातावरण उसे अपनी ओर पुकार रहा है |

गृह हीन व्यक्ति सड़क पर बिना किस६इ लक्ष्य के चलता है | उसके पैरों में कोई भी ताल नहीं होती एवं मन में कोई उत्साह नहीं होती है | सड़क को ऐसा प्रतीत होता है की उसके ऊपर पड़ी धूल और भी सूख गयी है |

     जब छोटे – छोटे बच्चे सड़क के ऊपर आकर खेलकूद करते है उसको अपने कोमल हाथों से स्पर्श करते है तब सड़क की ख़ुशी का ठिकाना नहीं रहता | सड़क के मन में यह बात आती है की बच्चे के कोमल पाँव को उसका कठोर सतह चुभन देती होगी और तकलीफ पहुचती होगी | वह सोचती है कि काश बच्चो के पैर पड़ते वक्त वो फूलों की तरह नरम और कोमल हो जाती | बच्चे खेल – खेल में सड़क को घर का अनंद भी दे जाते है | 

सड़क हर पल लाखों लोगों के आवागमन की साक्षी होती है | हर कोई सड़क पर आता है और अगले ही पल वो अपने पैरों के निशान छोड़ कर चला जाता है | सड़क किसी के साथ भेद भाव नहीं करती है, सड़क अमीर और गरीब  सबके जन्म – मृत्यु की गवाह होती है, लोग आते है और चले जाते हैं | सब कुछ उसके ऊपर एक ही साँस में घूल के स्त्रोत की तरह उड़ता चला जाता है | इसलिए सड़क को न हँसी है न रोना |

     सड़क हमेशा अकेली  है, और अकेली ही रहती है | वह अपने ऊपर पड़े शाप के मुक्त होने का इंतजार कर रही है |

Rabindra nath Tagore

'Sadak Ki Baat' composed by Gurudev Rabindranath Thakur is actually his autobiography of the road. In this poem, the author said that the road which is a lifeless architecture, in which there is no sign of life. The poet has very beautifully humanized this inanimate road with his writing.

     The author has given such a depiction of that lifeless road in his thoughts that the talk of the road has come to life. The road says that he is cursed and after being free from chant, is immovable, unshakeable, unwavering for years (years). He did not even enjoy it so much that he could make himself a fan of soft green grass. The road knows from the touch of the feet of every person that he wants to be called. The road takes everyone to their destination. But it has no destination. Whenever people consider their floor far away, they curse the road, they blame the road itself.

     House of happiness - On hearing the sound of the feet of the householder, the street understands that the person with the feet of these feet is eager to reach the house with happiness. The atmosphere of a happy home family is calling him.

Homeless person walks on the road without a target. There is no rhythm in his feet and there is no enthusiasm in the mind. The road looks as if the dust over it has dried up even more.


     When small children come to the top of the road and play sports, touch them with their soft hands, then there is no place for happiness in the road. It comes to the mind of the road that the soft feet of the child will prick its hard surface and it will hurt. She thinks that she would become soft and soft like flowers when the feet of the children fall. Children play - in the game, the road is blown home.

The road witnesses the movement of millions of people every moment. Everyone comes on the road and the next moment they leave their footprints and leave. Road does not discriminate with anyone, the road witnesses the birth and death of rich and poor, people come and go. Everything flies over her like a source of dissolution in a single breath. That's why the road is neither laughable nor crying.


     The road is always alone, and remains alone. She is waiting for her curse to be released.

( परीक्षा )

The Test ( परीक्षा )

1

When Sardar Sujan Singh, Diwan of the State of Devgarh, reached old age he remembered God. He went to the Maharaja and supplicated, ‘O, friend of the oppressed, this slave has served you for forty years. Now I seek your permission to serve God for some time; moreover   I’m far advanced in years and have no energy left to handle the administration of the state. I don’t want to sully my name by some unintended mistake and ruin my reputation earned through a life-long service.’ 

Raja Sahib had great respect for his very experienced and accomplished Diwan. He tried to persuade him to continue but when Diwan Sahib did not budge, he acceded to his request but on the condition that he himself will have to select the new Diwan.

The next day the important newspapers of the country carried this advertisement for appointment to the office of Diwan for the state: Anyone who considers himself suitable for appointment to this office should present himself  before the present Diwan, Sardar Sujan Singh. He need not be a graduate, but should be strongly built. Those suffering from weak stomachs need not take the trouble to come. All the aspirants would be treated as guests and kept under observation for one month for their behaviour and conduct. More than education, commitment to duty would be rewarded. One who came up to these expectations would be appointed to this high office. 

2

The advertisement created a furor in the country. Such an exalted office, and no qualifications! It all seemed a matter of chance. Hundreds set out to try their luck. In Devagarh one could see newest varieties of people. From every train a motley crowd of visitors deboarded. Some came from Madras, others from Punjab. Some displaying the latest fashions,others showing off their simplicity. Pandits and maulvis also saw an opportunity to test their fortunes. Poor fellows had always rued the lack of degrees, but here there was no need for them. Colourful cloaks, and chogas, and all varieties of men's wear and head-gear were now on display in Devgarh. However, the largest number were degree holders, for even if it was not  a precondition  a degree did act as a fig leaf. 

Sardar Sujan Singh had made very good arrangements to accommodate and entertain the guests. Lodged in their rooms, the candidates counted each day like  Musalmans do during Ramazan. Every visitor tried to showcase his life in the best manner possible.  Mr A, who used to get up at nine, was seen strolling in the park before sunrise. Mr B, who was addicted to the hookah, now smoked cigars behind closed doors. Some others, who at home treated their servants like slaves, talked to the servants here with unusual courtesy and politeness. Mr. K, who was an atheist, follower of Huxley,  had become so religious that even the temple priests might have felt threatened with dismissal. Yet another, Mr. L, who hated books,  was these days lost in browsing  through great big books. Whosoever you  talked to, seemed a model of gentleness and good conduct. Sharmaji spent his time reciting mantras from the Vedas  and maulvi sahib had nothing else to do except saying the namaaz and  reciting the Quran. Each one thought it was just a one-month botheration, and once he had succeeded who would care.

But that discerning old jeweller was unobtrusively observing everyone, trying to spot the swan among the cranes.

3

 One day the fashionable group proposed playing a hockey match. This proposal was made by some seasoned players of the game. After all this too was an art, why not show it off? Who knows this might help. So the decision was taken, the teams formed and the match began. The ball began to be pushed and thrashed like some office equipment.

This game was altogether new for Devgarh. The literate and the respectable people played thoughtful games like chess and cards. Games involving running and jumping were believed to be children’s games.

The match was turning out to be a spirited contest. When the attacking side rushed forward with the ball they looked like a wave surging forward, but the defending side stood like a  wall of steel to check its advance.

It went on till the evening. The players were drenched in sweat, their faces red with heat. They were gasping for breath, and the match ended in a draw. 

It was dark now. There was a nala close to the playground. There was no bridge across the nala and the wayfarers had to wade through it to go to the other side. The match had just ended and the players were resting to get their breath back. Just then a farmer came to the nala with a cart-full of grain. Partly because the track was muddy and partly because the climb was steep, he  was unable to drive the cart up through the nala. He yelled at the bullocks; he tried to push the wheels up with his hands, but, the cart was overloaded and the bullocks not  strong enough. The cart wouldn’t go up, and if it did it slid back again. The farmer tried to push the cart up again and again, whipped the bullocks out of frustration but the cart refused to go up the slope. The poor fellow looked here and there but found no help. He could not leave the cart unattended and go somewhere to seek help. He was in great trouble. At that very moment the players happened to pass by carrying their sticks. The farmer looked at them with pleading eyes but didn’t have the courage to ask for help. The players also looked at him but with their eyes closed, eyes that reflected no sympathy, that were selfish and drunk with pride, showing no sign of generosity or compassion.

4 

But among the players there was one person who had both sympathy and courage. Today he had hurt his foot during the match and was slowly limping along. Suddenly his eyes fell on the cart and he stopped. The moment he looked at the farmer he understood the situation. He kept his stick on one side, removed his coat and said to the farmer, ‘Should I help you push up your cart?’

The farmer saw in front of him a tall well-built man. ‘Hazoor, I dare not ask you.’  The young man said. ‘It seems you have been stranded here for a long time. Now go and sit on the cart and drive the bullocks while I push the wheels up.’

The farmer went and sat in the cart. The young man pushed the cart up. The whole place was muddy and he was driven into the mud up to his knees. Yet he didn’t give up. He pushed the cart again. The farmer shouted at his bullocks. The bullocks got support, regained their  nerve and with a last effort they pulled the cart out of the nala.

The farmer stood before the youth with folded hands and said, ‘Maharaj, you have done a great favour to me. Otherwise I would have had to spend the whole night here.’

The young man said jokingly, ‘Now, would you give me some reward?’

The farmer said, ‘God willing, you will be the Diwan.’

The young man looked at the farmer. He wondered whether the farmer was not Sujan Singh himself. He had the same voice, the same face. The farmer too looked at the youth with a quick eye. Perhaps he too sensed what the young man was thinking. He smiled and said, ‘One finds pearls only by diving into deep waters.’

5

The period of one month was over. The day of reckoning arrived. All the candidates were anxious to know what destiny had in store for them. The wait looked like crossing a mountain. Hope and dejection crossed their faces like shadows. No one knew who was to be the lucky one, goddess Lakshmi’s favourite.

In the evening the Raja sahib held his court. The city’s rich and famous, the officers of the state, the courtiers, and the candidates for the office of the Diwan – all were assembled in the court dressed in their best. The candidates’ hearts were beating fast.

Sujan Singh got up and said, ‘You aspirants for the position of the Diwan, forgive me for any trouble I might have caused you. For this office I  needed a person who was full of compassion and generosity; someone who had great determination to face any difficulty. Fortunately the state has discovered such a person. People who possess such qualities are few in this world and are already holding high offices, so we cannot approach them. I congratulate the state to have  pandit Jankinath  as the new Diwan.

The officers and the wealthy of the state looked at Jankinath with appreciation, the candidates with envy.

Sardar Sahib spoke again, ‘I believe you will not hesitate to accept that a person who, in spite of being injured, should help a poor farmer drag his cart out of mud must be compassionate and strong-willed. Such a person would never oppress the poor. His determination will keep his heart steady. He may be deceived but would not budge from the path of duty.’

Himmat aur zindigi

Himmat and Zindagi

Courage and life

- Ramdhari Singh Dinkar

The real enjoyment of life is not for those who sleep in the shade of flowers. Rather, under the shade of flowers, if any taste of life is hidden, then it is also for those who are coming away from the desert, whose throat is dry, lips are torn, and all body is sweated. The nectar of water in the water knows that which has dried up in the sun, it is not that which has never happened in the desert. 

Things to please were already and still there. The difference is that the ones who pay the happiness before and take their fun afterwards get more tastes. For those who get comfort easily, there is only death for them.
Those who avoid water from the fear of falling asleep, the danger of sunk in the sea is for them. Those who are practicing to swim in the waves will come out with pearls.
Enjoy the freshness and coolness of moonlight that man who is tired after sunburn throughout the day, whose body now feels the need for fluidity and whose mind is satisfied that it has spent a whole day in some good work.
On the contrary, it is also the man who was hiding under the wings and closed his windows throughout the day and now his prayer is laid out in the moonlight at night. The illusion might have happened to him as if he was enjoying the moonlight, but the truth is that it is rotting in the juice of aromatic flowers overnight.

Fasting and restraint are not the means of suicide. The real taste of food comes to those who can remain without food for a few days. 'Tekteen Bhujinatha', do not sacrifice the life of sacrifice; this is not the only preaching of God; Because of the pleasures gained from life when one enjoys the blessings of God, it can not be attained by becoming a Nira Bhogi. 

The big things develop in bigger crises, big celebrities dominate the world by plunging into big trouble. Akbar had defeated the enemy of his father at thirteen years of age, whose only reason was that Akbar was born in the desert, and that too at the time when his father had left a musk and no wealth Was not.
In the Mahabharata, most of the people of the country were in favor of Vir Kauras. But still the victory came of Pandavas; Because they had the trouble of the lakshaktha, because they had crossed the risk of exile.

Mr. Winston Churchill has said that life is the greatest capable gesture. All the qualities of a man are born only by being intensified.

There are two suns in life One of them should try for the bigger motive, extend the hand to cast a sparkling victory, and if the failures are making the blindness of the blindness with the light of passion, then even then he should fall behind. Do not remove.
The second aspect is that to become a pillar of those poor souls who do not get much happiness, nor are they the only coincidence of grief, because they live in such a twilight, where neither the laugh nor the laugh Ever heard of the cry of defeat. People in this twilight world drink water of the pier, they can not gamble with life. And who says that there is no happiness in putting the whole life on the stake?
If the path is going forward, then real fun is only going to increase the foot.

The life of courage is the biggest life. The biggest identity of such a life is that it is absolutely fearless, absolutely unconscious. The courageous man's first identity is that he does not worry about what people watching the spectacle are thinking about him. The person who lives by ignoring public opinion is the real force of the world and the light of humanity also meets the same person. Across the neighborhood, seeing and walking, this is the work of ordinary creatures. People who make revolution do not compare their purpose to the purpose of neighboring or do not make their own moves look dirty by seeing the movements of neighbors.

The courageous man takes the juice of those dreams, which dreams have no practical meaning.
The courageous man does not borrow money, he reads his own book written in his thoughts.
Walking in the herd and feeding in the herd, it is the work of buffalo and sheep. Lion is also lonely even if she is alone.
Arnold Bennett has written in one place that the man who feels that at any great determination he could not work with courage, he could not accept the challenge of life, he could not be happy. A man who does not show courage on a big occasion always hears a voice within his own soul, a voice which he can hear and which he can not even stop.This voice keeps on boring, "You could not show courage, you ran like a coward."
In the worldly sense, which we call pleasure, it is better not to meet, even then, it is better than that when we die, we hear this rebuke from our soul that there was a lack of courage in you that you lacked courage, that you are right Time ran away from life.
Living well is always a risk to live, and the person who puts a circle at every place of risk for living a good life, he eventually gets imprisoned between his own surroundings and he can not get any kind of life, because the risk In an attempt to avoid it, in fact, he has kept life alive.
From life, in the end, we get as much as they put money in it. To capitalize this capital is to face the crisis of life; it is to reverse its pages, all its letters are written not only from flowers but also with some coals.
The distinction of life is something that is known to him that it is knowledgeable that life is a never ending thing.

Hey! O life seekers! If you are satisfied with the dead soldiers of the shore, who will bring out the hidden moksha fund in the distance of the sea?
There is also a part of you as much as you have lost in the world. That thing can also be yours, which you are returning towards your reach, and you are returning.
Do not diminish the desire for sorrow, press the fruits of life together with both hands, squeeze the juice of juice, your shed can also flow. 

This rustic cluster that bites your way,

Kirtidas is not a person who likes to take it for themselves.

Life is not his Yudhisthira! Who are afraid of him

They fight their feet by fearlessly.