END OF YEAR APOLOGY

END OF YEAR APOLOGY

Those who think I am proud... 
I apologize. 
Please forgive me.

 Those who think I've ignored them... 
 I apologize. 
 Please forgive me.

 Those who felt offended by my attitude or character... 
 I apologize. 
 Please forgive me.

 Those who I hurt by words or action... 
 I apologize. 
 Please forgive me.

 Those whose promises I didn't fulfill... 
 I apologize. 
 Please forgive me.

 Those who felt I am too serious and not friendly... 
 I apologize. 
 Please forgive me.

 Those who I didn't visit or called during this year... 
 I apologize. 
 Please forgive me.

Please bless and pray for me for improvements in the future.

'Rajan Sachdeva'

समझौता Samjhauta

ज़िंदगी - तुझसे हर क़दम पे समझौता क्यों किया जाए 
शौक़ जीने का इतना भी नहीं कि मर मरके जिया जाए  
जब जलेबी की तरह उलझ ही रही है तू - ऐ ज़िंदगी 
फिर क्यों न तुझे चाशनी में डुबो कर मज़ा ही लिया जाए 

Zindagi,Tujh se har qadam pe samjhauta kyon kiya jaaye 
Shauq jeenay ka itanaa bhi nahin ki mar mar ke jiyaa jaaye 
Jab jalebi ki tarah ulajh hi rahi hai tu ae zindagi
To kyon na tujhe chaashni me dubo kar mazaa hi liya jaaye 

                                  'Writer unknown'

And the wise man said (Old concept with new approach)

Now days, there are so many talks, books, seminars and lectures available on the subject of “Living in the present moment”. Many people find it something ‘new’ and fascinating. The presentation of this concept by the new and educated generation, especially the professional speakers and writers is wonderful; however, this concept has always been very prominent in the Eastern cultures. Though, with the western influence, the life styles are rapidly changing in the eastern countries as well but nevertheless, it is still present in the rural and orthodox families of India.

Eat when you eat

There is a big contrast between the eating habits of newer and older generations, especially among those who follow the western styles. Now days, in most families, it’s a tradition to eat together at the end of the day, and talk at the dinner table. Everyone talks about how their day was and what their plans are for the next day. Children are encouraged to participate in discussions and talk about their problems at the dinner table. If anything comes up during the day, and since most people are busy with their own routine all day, they will tell their spouses, parents or children “OK. We’ll talk about this at the dinner”.

Lunch meetings are very common in the corporate world. Presentations are made, business deals are discussed, future plans and decisions are made while eating lunch.

On the other hand, when we were growing up, we were told to eat quietly. Talking was strictly prohibited while eating. Even if we had something important to discuss about, the parents would say “We’ll talk about it later, not while eating.” The only time we could speak was if we needed something, like more roti or subzi etc. 

It was a common scene in almost every home where mothers would make fresh Roti (bread) while the family members would sit on the kitchen floor next to her and the mothers made sure that everyone focused just on eating and enjoying the food. In lager families, since it was difficult to provide fresh roti to everyone that fast, she would feed them in separate groups; two, three or four at a time. Then either grandmother, sister or someone else would take over the cooking to make fresh rotis for her. Traditionally, it was more important to eat quietly and to concentrate on eating - and for mothers to feed fresh rotis to everyone - than everyone sitting together to eat.  

If anyone talked or questioned this tradition, then simply an old and famous Sanskrit mantra was recited in reply “Annam Devo Bhavah”, meaning food is the life giver, provider of life energy and one must respect it like god and pay attention to it when eating.

“If you do not pay attention to your food, then the food is not going to pay attention to your needs and provide you what it is supposed to”, they would add.

I am sure whoever started this tradition must have known the reason behind it but obviously, the simple older generation could not explain it in more scientific and psychological way like the newer and educated generation does. And who is going to listen these days to “Annam Devo Bhavah” and ‘respect your food’?

So, though it’s the same old concept, the new psychological approach, the attractive presentations and logics appeal to everyone. One is willing to accept and follow an ideal if he is convinced with its logic. The older generations followed it simply for the respect of old cultural traditions and now people need reason and logic.

But regardless of the reason, the outcome depends upon the action. Ironically, because it’s a new trend of the ‘new age’, it’s a new fashion these days to talk about “living and being in the present moment” over the ‘lunch breaks’ and at dinner tables; while eating their food. 

And the wise man said:

“Eat, when you eat, and talk when you talk”

                         ‘Rajan Sachdeva’

And The Wise Man Said

 A man approached an elderly man and said:

"I am told that you are a wise man ...

Please tell me what things have made you wise that are not available to others."

The old man replied, "When I eat, I just eat; I sleep when I'm sleeping, and when I speak I just talk".

The man was surprised.

"Well … that is also what I do but why am I not wise”? He asked.

"I do not think so," replied the old man.

“You see…when you eat, you are planning what you're going to do later.

When you sleep, you remember the problems that you had during the day, and imagine what problems you might have when you wake up.

When you talk, you are thinking about what you are going to say next.

And while listening to me, you are judging and thinking what question you're going to ask next, or how you will answer me before I even finish talking.”

Remember:

Just eat when you eat. 
Sleep without worrying for the next day.

Speak, but not for the sake of winning an argument.

Listen, but do not be judgmental.

Do, but not for the sake of credit and ego.

The secret is, not only to be aware of what we are doing, but being ‘fully present’ in the present moment.

                                    ‘Rajan Sachdeva’

जितनी झोली थी Jitni Jholi thi

Denay waalay nay to koi qasar na chhodi 'Rajan'
Jholi jiski jitani thi - vo utanaa lay gayaa


देने वाले ने तो कोई कसर न छोड़ी 'राजन ' 
झोली जिसकी जितनी थी - वो उतना ले गया 

Marnay hi tay paayiye pooran Parmaanand

“Kabeer Jis marnay tay jag daray, Mere man Aanand

  Marnay hi tay paayiye – pooran Parmaanand”

                                                 (Guru Kabeer ji)

“The whole world is afraid of ‘death’ -

  But my heart finds solace and peace in it.

  It’s only after the ‘death’, that one can attain absolute bliss”

Many people find this statement by Guru Kabeer ji strange and confusing.

Some people find it pessimistic, because they think that Kabeer ji is talking about the physical death. They think it means that no one can find peace and true happiness while living in the physical world, and that the death is the only solution for all the pains and sufferings, and the only way to achieve everlasting happiness.

Mirza Ghalib also said:

“Ghame hasti ka ‘Asad’ kis say ho juz margh ilaaz

  Shamma har rang me jalti hai sehar honay tak “

                                  (Asad Ullah Khan ‘Ghalib’)

Meaning:

Who else has the ‘cure’ for this sorrowful existence other than the death? (Only death can provide freedom from sorrows and sufferings)

Under any circumstances, the ‘shamma’ (candle) has to keep burning till the dawn (end of the night).

Is this what Kabeer ji also meant?

The answer should be an affirmative ‘No’.

We must remember that all the Rishis, Sages, Gurus and Saints of the East always talked only about the spirit and spiritual world even when they used the worldly metaphors. So we should always look for the meanings of their statements in the context of spirituality.  

Now, in the context of spirituality, this couplet is usually translated something like this:

“In order to find everlasting happiness and bliss, one has to die (for the cause of the religion)”.

  

Unfortunately, such concept can be and has been used by many opportunists and cult leaders to misguide and misuse the simple and trusting vulnerable folks all over the world. Misguided and brainwashed people genuinely start believing that by dying or killing themselves for the sake of their religion; in the name of god, they will instantaneously go to heaven and live happily ever after.  They believe that true happiness can only be found in the heaven after the death. That killing others or themselves in the name of God will guarantee their entrance into the heaven, where God will reward them with every possible mean of happiness.  

Even in the recent past, we have seen that some cults leaders have made their trusting folks believe that absolute obedience to their leaders; shutting their brains and following the orders without questioning, even dying for them, is the only way to achieve the ‘Bliss’.

I would like to remind again that the Gurus only talk about spirit and mind, not the body, but they have to use the physical and worldly example to make their point.

So going back to the original couplet, Kabeer ji must be talking about the ‘death’ of the mind, not the body.

To understand it more clearly, we need to explore ‘what is mind’.

I like to think of ‘mind’ as a vessel full of all sorts of thoughts, concepts and ideas that we have collected since the birth and even before; in the form of genes, heredity, or according to the eastern thought, ‘Sanskaars’ from the previous lives.

Many of the concepts and ideas that we have learned or adopted from our parents, ancestors, social and religious communities or  from books and teachers are very dear to us and we strongly hold on to them. They believe those ideologies will provide them protection and happiness; therefore they guard them very carefully.

But the ‘Aanand’ or the ‘Parmaanand’ which is ‘Bliss’, is different than happiness -‘khushi’ or ‘prasannataa’.

Kabeer ji is talking about the ‘Bliss’, not the ordinary happiness which depends on physical conditions. Physical conditions bring happiness and sadness as well. Bliss on the other hand is pure serenity, ‘Turiya-avastha’ which is void of all so called happiness and sadness.

It’s the death of all conceived concepts and ideas that will bring tranquility and bliss. Just like an empty vessel makes no noise inside, an empty mind also becomes calm and quite, and feels no pain, sadness or happiness. That is ‘Bliss’.

Is it possible to achieve such a state? One may wonder.

Usually, when we get rid of the old concepts, we replace them with some new ones and the cycle continues. All concepts are binding, like a chain and they keep the mind imprisoned and restless.

The state of ‘Bliss’, the state of ‘Turiya-avastha’ can only occur in complete emptiness of the mind that is: after the death of all ‘concepts and ideas’.

“Marnay hi tay paayiye – pooran Parmaanand”

                                   ‘Rajan Sachdeva’

"कबीर जिसु मरनै ते जग डरै - मेरे मन आनंद 

   मरने ही ते पाईये - पूरन परमानन्द "

                           ------

 "ग़मे हस्ती का 'असद' किस से हो जुज़ मर्ग़ इलाज़ 

    शम्मा हर रंग में जलती है सहर होने तक "

                             (असद उल्लाह खान 'ग़ालिब')

 

It ain't what you don't know

It ain't what you don't know that gets you into trouble. 
It's what you know for sure 
that just ain't so.

                                            "Mark Twain"

बात करता है वो मुझसे आँखें नीची करके अब

पिछली बार जब हम कुछ दिन के लिए अपने बेटे से मिलने गए तो मैंने उस में एक बदलाव देखा .....  
मैंने देखा कि अब वो हमेशा मुझसे आँखें नीची कर के बात करने लगा था।  मुझसे बात करते हुए उसने कभी आँख ऊपर नहीं उठाई।  
उस पर मैंने ये शेर लिखा :


बात करता है वो मुझसे आँखें नीची करके अब 


बात करता है वो मुझसे आँखें नीची करके अब 

                          ---

                         ----

                         ------

    बेटा मेरा क़द में मुझसे ऊंचा हो गया 

                                'राजन सचदेव'

Note: 
"आँख नीची करके बात करना " is an expression in North India, which means '' to speak with great respect and reverence. 

Baat kartaa hai vo mujh say ......

Last time when we visited our son, I noticed a change. 

I noticed that he always spoke to me with lowered eyes ..., never raised his eyes while talking to me.

And I wrote this Sher (couplet):

Baat kartaa hai vo mujh say aankhen neechi kar ke ab


Baat kartaa hai vo mujh say aankhen neechi kar ke ab

                  
                           ---

                          ----


                            ------

Beta mera qad me mujh say oonchaa ho gayaa

                                                   'Rajan Sachdeva' 

Note: 
"Aankh neechi kar ke baat karna" is an expression in North India, which means '' to speak with great respect and reverence. 

Blessed are those

Blessed are those who leave this world peacefully
Without suffering. 
                                                    'Rajan Sachdeva'  

Hayaat - Sirf Behare Haadsaat hi to hai

Ye Hayaat Faqat behar-e-Haadsaat hi to hai 

Aur Maut  Gham-e Zeest se Nijaat hi to hai 

Behtay hain aankh se agar aansu to behnay day

Baadal say ho ya aankh say barsaat hee to hai 

Maayus hai kyon ae dil-e-be-sabar is qadar

Aakhir guzar hee jaayegi ye raat hi to hai 

Jaisee guzar rahi hai zindagi guzaar lo 

Socho zaraa ye chaar din ki baat hi to hai 

Na dekh kisi ghareeb ko nafarat ki aankh say
Vo bhi to aakhir aadmi ki zaat hi to hai

Vo hai agar ghareeb to uska hai kya qasoor
Vo zair-e-baar-e-gardish-e-halaat hi to hai 

Qudrat nay bakhshi hai agar 'Rajan' ye zindagi

To maut bhi qudrat kee ik saugaat hee to hai 

                                           'Rajan Sachdeva'

                                                      December 17, 2015  
                                       (On the death of an old acquaintance) 

Hayaat : Life 

Behare-Haadsaat : Flow of continuous Incidents, like a river
Gham-e Zeest: Pains and Sufferings of life
Nijaat : Release. to be relieved, Riddance, Freedom,
Maayus : Sad, Discouraged
Zair-e-baar-e-gardish-e-halaat : Downtrodden, suppressed by circumstances, under the weight of unfavorable circumstances
Qudrat : Nature
Saugaat : Gift

ये हयात फ़क़त बहरे हादसात ही तो है

ये हयात फ़क़त बहरे हादसात ही तो है 

और मौत ग़मे-ज़ीस्त से निजात ही तो है 

बहते हैं आँख से अगर आँसू तो बहने दे 

बादल से हो या आँख से बरसात ही तो है 

मायूस है क्यों ऐ दिले बे सबर, इस क़दर 

आख़िर गुज़र ही जाएगी ये रात ही तो है

जैसी गुज़र रही है ज़िंदगी - गुज़ार लो 

सोचो ज़रा ये चार दिन की बात ही तो है 

न देख किसी ग़रीब को नफ़रत की आँख से 
वो भी तो आख़िर आदमी की ज़ात ही तो है 

वो है अगर ग़रीब तो उसका है क्या क़सूर 
वो ज़ेरे - बारे - गर्दिशे - हालात ही तो है 

क़ुदरत ने बख़्शी है अगर ' राजन ' ये ज़िंदगी 

तो मौत भी क़ुदरत की इक सौग़ात ही तो है 

                                 ' राजन सचदेव '  

                                         17 दिसंबर 2015  
                          (on the death of an old acquaintance)                            

हयात :             ज़िंदगी  Life

बहरे-हादसात :  घटनाओं का बहाव - घटनाओं का समंदर  Sea or flow of Incidents

ग़मे-ज़ीस्त :       ज़िंदगी के दुःख Pains and Sufferings of life

निजात :           मुक्ति, छुटकारा Release, Relieved, Discharged, Freedom 

ज़ात :              आस्तित्व Being

सौग़ात :           तोहफ़ा , भेंट  Gift

ज़ेरे-बारे-गर्दिशे-हालात : बुरे हालात के भार के नीचे दबा हुआ - Downtrodden, Defeated, oppressed by - or buried under the  weight of unfavorable circumstances

Log miltay aur bichhadtay rahay

Log miltay aur bichhadtay rahay
Umar bhar ye silsilaa chalta rahaa

Kabhi Sabro-shukar ka aalam rahaa
Aur kabhi shikvaa gilaa chalta rahaa 

Jism ka har ang saath chhod gaya
Saanson ka par kaarvaan chalta rahaa 

Mil sake na kabhi kinaare dariyaa ke
Darmiyaan ka faaslaa chalta rahaa 

Kaun ruktaa hai kisi kay vaastay

Main gira to kaafilaa chalta rahaa 

Manzil vo paa letaa hai 'Rajan' ki jo 

Rakh ke dil me hauslaa chalta rahaa 

                          'Rajan Sachdeva'

                               December 16,2015

 Note: 

These lines came to my mind after seeing Shri Ramesh Nayyar ji (Gaurav Nayyar's grand father) in the hospice on December 16,2015. I had known him and his family and often visited them when they lived in Pathankot Punjab and I was in Jammu. 

लोग मिलते - और बिछड़ते रहे

लोग मिलते - और बिछड़ते रहे 
उमर भर ये सिलसिला चलता रहा

कभी सबरो-शुकर का आलम रहा 
और कभी शिकवा गिला चलता रहा  

मिल सके न कभी किनारे दरिया के 
दरमियाँ का फ़ासला चलता रहा 

जिस्म का हर अंग साथ छोड़ गया 
साँसों का पर काफ़िला चलता रहा 

कौन रुकता है किसी के वास्ते 
मैं गिरा- तो काफ़िला चलता रहा 

मंज़िल वो पा लेता है 'राजन' कि जो 
रख के दिल में हौसला चलता रहा 

                     'राजन सचदेव' 
                                  16 दिसंबर  2015 
नोट :
ये चंद शेर अचानक मेरे ज़हन में उस वक़्त उतरे जब मैं श्री रमेश नय्यर जी को hospice में देख कर वापिस आ रहा था।  नय्यर जी और उनके परिवार से मेरा संबन्ध तब से है जब वो पठानकोट में रहते थे और मै जम्मू में।

खज़ाना कम नहीं होता Khazaana kum nahin hota

आँखों के बरसने का कोई मौसम नहीं होता 
रो लेते हैं - पर दामन हमारा नम नहीं होता 
मैं अपने दुश्मनों के बीच भी महफूज़ रहता हूँ 
प्रभु की मेहरबानी का खज़ाना कम नहीं होता 
                                        (अज्ञात)

Aankhon ke barsanay ka koi mausam nahin hota 
Ro lete hain par daaman hamaara num nahin hota 
Main apnay dushmano ke beech bhi mehfooz rehtaa hoon 
Prabhu ki meharbaani ka khazaana kum nahin hota 

                                         (Writer unknown) 

How different are we?

We all have the same beginning​-​that is ‘Birth’

​We all have the same end-​that is ‘Death’​

When we are infants

We need others for our survival

When we become too old and sick

We need others for our survival.

Though we think that we may not...​

​We need others in between as well.

So how different are we from others?

Qatraa hoon - Samandar ke Lehaje me (in Roman Script)

Qatraa hoon - Samandar ke lehaje me baat kartaa hoon

Khudaaya reaham kar, main bad-gumaan hone se dartaa hoon 

Bakhoobi jaantaa hoon yoon to sab kamzoriyaan apni 

Magar ye kya- ki phir paakeezgi ka dam bhi bhartaa hoon

Yoon to jaane - pehchaane hi hain ye raastay meray

Magar har baar usi muqaam pay aa kar phisaltaa hoon 

Mujhay maaloom hai duniya to maati ka khilona hai 

Magar phir bhi isay paanay ki khatir kyon machaltaa hoon 

Ye meri bad-naseebi hai ya be-parvaayi hai 'Rajan'

ki jo na chaahiye karnaa vahi main kar guzartaa hoon 

                      'Rajan Sachdeva'

Teri Aarzoo - Teri Justajoo (in Roman Script)

 To the Satguru

Teri Aarzoo - Teri Justajoo 

Kabhi Kabhi main tanahaa baitha 

Teri tasveer nihaartaa hoon 

Man hi man pukaartaa hoon

Tujhe dil me utaarta hoon 

Tera har rang - 

har roop nihaartaa hoon 

Teri baaten vichaartaa hoon 

Aur dil me uthati hai ye aarzoo 

ki tera saath mil jaaye

Tere saath meri zindagi ki shaam dhal jaaye 

Tere saath baithun - tere saath khaaun 

Jahaan bhi tu jaaye, tere saath jaaun

Tere sang chaloon, tere sang hansoon 

Chhod apna des, tere sang basoon

Tere saath Ghoomun - Tere qadam choomun 

Dekhun teri soorat, teri muskuraahat

Suntaa rahoon tere qadmon ki aahat 

Rakhvaa loon apane sar pay
pakad kay teraa haath

Khichvaa loon sainkdon hi main photo tere saath

Magar phir khyaal aata hai 

ki ye sab kuchh paakar bhi

Kya mai tujhko paa loonga ? 

Nahin ......

Kyonki tu ye sab to nahin hai

Ye baaten jism ki baaten hain

Aur tu jism to nahin hai

Aur agar kahin aesa bhi ho ......

ki Tu bhi karay mujhko kabhi yaad

Karni na paday mujhay kabhi koi faryaad 

Khud hi tu lay ke chalay mujhko apanay saath 

Rakh day kabhi pyaar say kandhe pay meray haath 

Kabhi muskura kay tu bulaa lay apnay paas

Honay na paaye kabhi judaayi ka aehsaas 

Teri baaton me kabhi - Mera bhi zikar ho 

Mai kaisa hoon, kahaan hoon - Tujhko ye fikar ho 

Poochh lay kisi say tu mera bhi kabhi haal 

Teray bhi zehan me kabhi ho meraa khyaal ......

Magar phir sochtaa hoon -
ki ye sab kuchh ho bhi jaaye agar

To kya Tu mera - aur mai tera ho jaaunga?

Shayed nahin .......

Kyonki tu ye sab bhi to nahin hai

Ye baaten jismo-dil ki baaten hain

magar tu - jismo-dil bhi to nahin hai

Aur ye sab kuchh honay par bhi

Aarzooen, Tamanaayen - Meri hasraten

Kabhi pyaar ka aehsaas - kabhi nafraten 

Dilo-dimaagh me chhaai huyi qadoorten

Hasad ki aag me jalti huyi vo pinahaa soorten

Khatm ho jaayengi kya?

Mit jaayengi kya  ?

Ye be-sabari, ye maghroori khatm ho paayegi kya ?

Aur meri hasti teri hasti me mil jaayegi kya ?

Mujhe yaad hai ki tunay kabhi kahaa tha 

"Tu kisko dhoondtaa hai ?

 Kiski hai justajoo?

Tu mujh me hai - main tujh me hoon

Tu mai hai - aur Main hoon tu"

Aur agar ye sach hai -

to mujhe teri justajoo kyon hain?

Agar hum ek hain - to dekhnay me do kyon hain? 

Saath hote huye bhi tu mujhe lagataa door hai

Ye meri aakhon ka hai qasoor?

                                              Ya dil ka qasoor hai ?

Magar jab gaur se dekha - to raaz ye khulaa

Aur Haqeeqat ka aakhir - pataa ye chalaa

Ki qasoor kisi ka nahin -

Mai khud hi kho gayaa tha 

Gafalat ke neend may hee, be-khabar so gayaa tha 

Ye raasta bhi maine Khud hi to chunaa tha

Ye jaal hasraton ka - Khud hi to bunaa tha

Jo divaaren banaayin thin hifaazat ki khaatir

Unhi me reh gyaa tha mai qaid ho ke aakhir

Isiliye to khatm na ho paayi justajoo

Na poori ho saki tujhe paane ki aarzoo

Haan .....

Magar ye hasarat poori ho to sakti hai

Zehaanat ki qaid se Rihaayi ho to sakti hai

Teri hasti me meri hasti - kho to sakti hai 

Meri zaat, teri zaat say - ik ho to sakti hai

Magar na jaane ye sab kab hoga?

Kabhi hoga bhi - ya nahin hoga 

Par main jaanata hoon khatm ho sakti hai justajoo

Agar vo yaad rahe mujhko teri pehali guftagoo

Jab tune ye kahaa tha .......

"Tu mujh me hai main tujh me hoon

Tu mai hai - aur -  Main hoon tu "

Jismon ki qaid say - jab oopar uth jaata hoon me

Tab teri is baat ka matlab samajh paata hoon me

Aur tab achaanak hi mujhe 
yoon mehsoos hota hai 

ki mai tujh me hoon - Tu mujh me hai 

Tu sab me hai - sab tujh me hai 

Sab Tu hi hai -  Sab Tu hi hai 

Sab Tu hi hai - Bus Tu hi hai

     'Rajan Sachdeva'

        12/12/2015

Justaju .....         Search

Tanhaa ......        Alone

Hasaraten ........ Desires

Qadoorten ......   Animosities

Hasad  ............... Jealousy 

Pinhaa ..........      Hidden

Maghroori ........ Ego

Zehaanat .....      Thoughts / Ideology 

Zaat  ..............  Pesonality / Being 

Guftagoo ....     Conversation 

Note: 

The theme of this poem was inspired from a poem written by Dr. Jagdish Sachdeva, Michigan

तेरी आरज़ू - तेरी जुस्तजू ​​ (Teri Aarzoo - Teri Justajoo)

                                        सतगुरु के नाम 

                            तेरी आरज़ू -  तेरी जुस्तजू ​

कभी कभी मैं तन्हा बैठा ......
तेरी तस्वीर निहारता हूँ
तुझे मन ही मन पुकारता हूँ
तुझे दिल में उतारता हूँ
तेरा हर रंग -​
हर रूप निहारता हूँ
तेरी बातें विचारता हूँ
और दिल में उठती है ये आरज़ू
कि तेरा साथ मिल जाए
तेरे साथ मेरी ज़िंदगी की शाम ढ़ल जाए
तेरे साथ बैठूं - तेरे साथ खाऊं
जहां भी तू जाए, तेरे साथ जाऊं
तेरे संग चलूँ , तेरे संग ​हसूँ ​
छोड़ अपना देस, तेरे संग बसूँ
तेरे साथ घूमूं - तेरे क़दम चूमूँ
​देखूं तेरी सूरत ​- तेरी मुस्कुराहट ​  ​
सुनता रहूँ तेरे क़दमों की आहट
रखवा लूँ पकड़ के मैं सर पे तेरा हाथ
खिंचवा लूँ मैं सैंकड़ों ही फोटो तेरे साथ 

मगर फिर ख़याल आता है .......
कि ये सब कुछ पाकर भी
क्या मैं तुझ को पा लूँगा ?
नहीं .......

क्योंकि तू ये सब तो नहीं है
ये बातें जिस्म की बातें हैं
और तू जिस्म तो नहीं है

                                  और ... अगर कहीं ऐसा भी हो ......

कि तू भी करे मुझको कभी याद
करनी ना पड़े मुझे कभी कोई फ़रयाद
ख़ुद ही तू ले के चले मुझको अपने साथ
रख दे कभी प्यार से कंधे पे मेरे हाथ
कभी मुस्कुरा के ​तू ​ बुला ले अपने पास
​​होने न पाए कभी जुदाई का एहसास
तेरी बातों में कभी ​- मेरा भी ज़िकर हो
मैं कैसा हूँ, कहाँ हूँ ​ - तुझको ये फ़िक़र हो
​पूछ ले किसी से तू मेरा भी कभी हाल ​
तेरे ज़ेहन में कभी ​- ​मेरा भी हो ख्याल ......

मगर फिर सोचता हूँ -

कि ये सब कुछ हो भी जाए अगर
तो क्या तू मेरा - और मै तेरा हो जाऊँगा ?

शायद नहीं .......
क्योंकि तू ये सब ​भी ​तो नहीं है

ये बातें भी जिस्मो -दिल की बातें हैं
और तू जिस्मो-दिल ​भी तो नहीं है

और ये सब कुछ होने पर भी -
आरज़ूएँ, - तमन्नाएँ - मेरी हसरतें
​कहीं प्यार का एहसास - कहीं नफ़रतें ​
दिलो दिमाग़ में छायी हुईं क़दूरतें
हसद की आग में जलती हुई वो पिन्हां सूरतें
ख़त्म हो जाएँगी क्या ?
मिट जाएँगी क्या ?
ये बे-सबरी, ये मग़रूरी ख़त्म हो जाएगी क्या ?
और मेरी हस्ती तेरी हस्ती में मिल जाएगी क्या ?

मुझे याद है कि तूने कहा था .....
"तू किसको ढूंडता है ? किसकी है जुस्तजू
तू मुझमें है, मैं तुझमें हूँ - तू मैं है - और मैं हूँ तू "

अगर ​ये सच है ​ ...
तो मुझे तेरी जुस्तजू क्यों है ? 

​अगर हम एक हैं - तो ​देखने में दो क्यों हैं

​साथ होते हुए भी मुझे तू लगता दूर है
ये आँखों का है क़सूर या दिल का क़सूर है ?

मगर जब ग़ौर से देखा तो राज़ ये खुला
और हक़ीक़त का आखिर पता ये चला
कि ​क़सूर किसी का नहीं ​ -
मैं ख़ुद ही खो गया ​था ​
ग़फ़लत की नींद में ही बेख़बर सो गया ​था
ये रास्ता भी मैंने खुद ही तो चुना था
ये जाल हसरतों का खुद ही तो बुना था
जो दीवारें बनाईं थीं हिफ़ाज़त की ख़ातिर
उन्हीं में रह गया ​था ​मैं क़ैद हो के आख़िर 

इसीलिए तो ख़त्म ना हो पाई जुस्तजू
और न पूरी हो सकी तुझे पाने की आरज़ू

हाँ - -
मगर ये हसरत​ ...... ​पूरी हो तो सकती है
ज़हानत की क़ैद से रिहाई हो तो सकती है
तेरी हस्ती में मेरी हस्ती खो तो सकती है
मेरी ज़ात तेरी ज़ात से ​- इक हो तो सकती है

मगर न जाने ये सब कब होगा ?​
कभी होगा भी - या नहीं होगा ?

पर मैं जानता हूँ - ख़त्म हो सकती है जुस्तजू
अगर वो याद रहे मुझको तेरी पहली ग़ुफ़्तग़ू
जब तूने ये कहा था .....

"तू मुझमें है, मैं तुझमें हूँ ,तू मैं है - और मैं हूँ तू "

जिस्मों की क़ैद से कभी जो ऊपर उठ जाता हूँ मैं
तब तेरी ​इस ​बात का मतलब समझ पाता हूँ मैं

और तब अचानक ही मुझे, यूँ महसूस होता है
कि मैं तुझ में हूँ ...... तू मुझ में है
तू सब में है ..... सब तुझ में है
सब तू ही है - सब तू ही है
सब तू ही है ​ - बस तू ही है

​      'राजन सचदेव '

        12 /12 ​/ 2015 

जुस्तजू .....         Search

तन्हा  ......        Alone

क़दूरतें  ......   Animosities

हसद   ............... Jealousy 

पिन्हा  ..........      Hidden

मग़रूरी  ........ Ego

ज़हानत  .....      Thoughts / Ideology 

ज़ात   ..............  Pesonality / Being 

गुफ़्तगू  ....     Conversation