ham ek hain

ham ek hain

What difference between Jaunsar Bawar & Hattee Samudaye - Pawan Bakhshi

AREA AND POPOULATION

The GIRIPAR AREA (The Trans Giri Tract) of district Sirmaur of Himanchal Pradesh, consists of Shillai, Renuka Ji (Sangrah) and Rajgarh Tehsils. Kamrou and Nohra Sub-Tehsils and Nagheta, Banaur, Shiva, Danda, Badhana, Danda-Kala-amb, Rajput, Khodri, Gorkhuwala, Dobri-Salwala and Bhagani Panchayats of Tehsil Paoint a Sahib.

According to the village papers, the total geographical area of the GIRIPAR tract is 1299sq. kmts. with total population of 4,89,235 (1,01,742 mates and 87,493 females) and 95% of the pupulation consists of the HATEE TRIBE.

TOPOGRAPHIC ISOLATION

The entire GIRIPAR belt (Trans Giri Tract) is a compact region and it forms a single physical block, contiguous with scheduled tribe area of Jaunsar-Bawar. The Giripar area is cut out from the rest of the area of district Sirmaur, district solan and district Shimla by the Giri river. which flows from the North towards the South – East Direction and forms a natural boundary between the Girapar (Trans Giri) and the Giriwar (cis Giri) areas of districts Sirmaur. The area is isolated in the North by snow bound Churdhar Peak (11,966ft. High) and its ranges stretching horozontally froms the west to the east with their sleep slopes covered by dense forests. On its Eastern side lies the Tone River bordering the schduled Tribe area of Jaunsar – bawar During the peak rainy season and winter season the entire Giripar Area remains cut off from the rest of the world. the entire Giripar area is mountainesou and inexeessible, with negligible means of transportation and communication.

PRIMITIVE TRAITS

The Hattee tribe possess all primitive and traditional socio-ethnic traits akin to the other primitive tribes. The Hattee are possessed of a sense of unity and feeling of common determination against the strangers. They live close to the physical environment which supports them and determines their day to day activities.

1- OCCUPATION:- The main stay of the HATTEE is agriculture involving about 65% of the population. The fileds are in the shape of terraces. carved out on the hill slopes. The land holdings are very small, in an average less than an acre per family and are by and large uneconomical. The forming activities are called out with old traditional implements like Hol, Moida, Koshee, Galan etc. The age old traditional crops like kukri, Kudou, Choulai, Shawrik, Kawni and Ogla etc. are cultivated. The agriculture is supplemented by the rearing of cattle like sheep, goats cows and buffalows.

The Hattee are perfect in hunting skill and the techniques of processing the animal into edible foods, and in improvising shelter, clothing and basic tools, They also collec wild roots, herbs, wild grains and wild fruits for foods and the drinks. The mats and some housing material is made from weaving bark and plant fibres. due to illitracy extreme brackwardness and many other social taboos, the percentage of the 'Hattee' in services & other professions are negligible and the adge Uttam Kheti Madhyam Bann, Nikhid Chakri Bhikh Saman" is practically followed in letter and spirit The entire family earnings merely sustains their existence. The average per capita income is less than Rs. 1,000/- P.A. Which is much below the national average.

2- PHYSIQUE :- The Hatee is stout, sturdy and short-statured, short-sturctured, hardy and rough and tough in body.

3- FAMILY:- The families are joint, polyandrous and male dominated. The eldest brother is Syana (the head of th family) the polyandry is common and even if second marriage is solemnised amongest the brothers, it is always in the name of the Syna/ Thogda who, alongwith his brothers, is Boba (The father) of all the children resulting from common wife and all other brothers will also be addressed as Boba (the fathers) by the chlidren of the common wife and relationship of uncle, niece, nephew, step mother etc. are unkonwn to them. it is Syana/Thogda (the eldest brother) who deals with everyone in and outside his family and all the deeds and misdeeds of the family are credited to his name. The kurba (the family) is primary unit and a group of families from the same lineage is known as Aal of Balda.

4- HOUSES:- The houses known as Ghora are generally made of stone, wood and mud with stopy roofs covered with states. The ground floor with around 5 ft. height i.e. generally used to shelter domestic animals and the upper storey, again with 7 ft. height, known as Bawoorth (the wooden floor room) is used by the family for assembly, dinning, sleeping and as kitchen (the Rosyani) All the members of the Kurba (the family) sleep in two parallel rows in a single rectangular room and in many cases a single Dhabli/Duor (a big wooledn blanket) is used as a covering for a row. On the floor Madri (the straw mat), Bokhrali (the goat hide) or khodali (the sheep hide) are used as underbed.

5- THE SUCCESSION:- The rules of succession are entirely different from the recoganised Hindu Code. Dayabhaga and Mitakshar concept of succession and family partition are not prevalent amongest the HATEE. Their system in this regard is governed by their "Riwaz-a-Aam" and "Wazib-ul-Urj". because Polyandry is in vogue in the Jodidara system (more than one brother having a common wife) on the death of a brother his share in the property is succeeded by the surviving brother (s) and not by his widow and children and this on till the last. surviving male in the family and as such the female has no right to property.

The family partition is a rare phenomenon. In a partition Kanchhong (a part of property given to the youngest brother in addition to his due share, generally a house) and jetthong (a part of the property given to the eledest brother in addition to his due share in the property, generally a fertile field) system is commonly practised here and because of potyandry, the common wife at the time of partition, usually falls to the share of the eldest brother.

6- SETTLEMENT OF DISPUTES:- The Hatee have their own system of settleing disputes and imparting justice, known as Niaon (Justice) whenever there is any dispute of any nature, the disputing parties firstly prefer to settle it between themselves and if it is not possible, a khumli (a panchayat of the respectable elders) is called to settle the dispute in which case Bishtala (the process fee amounting to Rs. 20/-) has to be paid by the parties to the dispute for solving their dispute and in addition to Bishetala, the defaulting party would also pay Dand/Horzana, many times in the form of Bhoj (a community feast) and animal sacrifice is an essential part in such community feasts. Where a person has been charged of an offence and he refuses to confess his guilt, Dhunti-Neem, Mondir-Neem, shoun or Lotte – Noon system is resorted to and in case a person would not obey the decision of the khumli, he is penalised with chhinga (Ostracise from the community) or Thaik ( the social bycott) reporting to police or court help, even in the case of a murder, is exceptional.

7- DRESSES AND COSUTMES:- The conchha (the Lion cloth), Chua Tupli (the round pointed white cap) for men and lugdi (the Loose women skirt) and Kurti (the locally made ladies coat) for women are all time dresses and in addition to it khindra/kutda (a patched coat made of over tapped old cloth places) is put on in the winder season or while carrying load. The Hattee are mostly bare footed but ocassionally they wear Chitra, Olay, Khonshra or Panoi (the shoes locally made from the untanned cow, ox or buffalo and "Khursha" for travelling on snow.

The Loeya (the long woolen cunic) Jhage (men's folk shirt) suthon (the woolen folk payajama) for men and Malkhli (the folk blouse) suchhi (the folk Salwar) Dhattu (the women headgear) and kurti (locality made ladies coat) for. women are dresses for festive ocassions.

The women wear ornaments like Nath, Tilli, Koka, Murki (on the nose), Duretu, Uprali (utrali), Dhagule and Lutke (on the ears) and Hansli, Gaira (arround their neck) and Kangontu (on the wrist) on these festive ocassion. Whereas Dhagule and Noti are used by men. The use of Sindoor, Bindi or Bangles is un-known to the hatte women, the un-married known as dhiyanti wear no ornaments at all.

8- FOOD HABITS & DISHES:- The main staple food is kukri (the traditional mazla) which is also converted into Sattu (ready to use floor of boiled or fried maize) and taken by diluting with water or Chha/Shash (butter milk), which is also a subtitute for drinking water. Wheat and rice are used only on festive ocassions or for some special guests. The special dishes for different festivals are khainda/Ghainda, Sutouley, Patande, Chilte, Pouli, Sirku, Khobley, Uloule, Dharoti-Bhat, Oskouli, Tel-Paki, Badoli, Dhindka and Doney and many other dishes. The Ghee (Butter Oil) is an invariable part of these special dishes, and it is proured, into the served dish from the pot known as Chiyaltu.

Almost all the Hatte are non vegetarian irrespective of their caste, creed & sex. The raw and fried meat is relished very much and the source of meat is by huntion wild animals and the animals specially reared for this purpose. All the men and women consume soor (the locally brewed liquor made from herbs), particularly on festive occasions. Which is usually followed by community singing and dancing in which all males and females take part.

9- MARRIAGES:- Four types of marriages are performed amongest the Hatee:-

(a) BALA BEAO:- Bala Beao i.e. child marriage and in such cases sometimes the parents settle the marriage of their children even before they are born.

(b) JAJDA:- The proposal for this type of marriage is initiated by the bridgroom side and after acceptance, the Jajdu (the marriage party, comparising of the family members of the bride and the villagers), alongwith Jajdi (bride) reach the house of the bridegroom, The marriage is solemnised at the house of the bridegroom rather than the bride as is the case in the main land. After the brief ceremoney the cur is distributed and the marriage is over and complete. The girl so wedded is then the wedded wife of all the brothers. a custom known as polyandry. Marrying more than once by a female is also a common socially accepted practice. No Hindu rites are necessary for a valid marriage and a marriage can be solemnised even in the absence of the bridegroom, in which case he is represented by an usual pitcher filled with water.

(c) THE KHEET, REET OR KHEETAYION:- In this type of marriage money consideration known as kheet, passes from the proposed husband through the father of the lady. as compensation to the first husband. The kheet or Reet amount is settled between the first husband and his father-in-law who is also acompained by the Kheetaru (a group of some responsible persons choosen for settling kheet amount) to the house of the first husband, where the amount is settled and paid to him against receipt. whereupon the first husband foregoes all rights upon the lady and she is free for second marriage. When the first husband renounces his right on her person without demanding ant kheet or reet, the practice is known as Bidawa.

(d) HAAR:- When a lady elopes with a man, with the intention of marrying him, from the house of her husband or her father, It is called HAAR and in this type of marriage the consideration is settled later on and in such cases the person who takes away the lady, in addition to the compensation, is also penalised and this penalty amount is known as harong.

MACICO – RELIGIOUS PRACTICES 

The magic and peculiear superstitions play a dominating role in the life of the Hatte of Giripar. The observance of the magico – religious practices gives them confidence in their day to day life and in the moments of danger and crises. The consideration of evil eyes and devil spirit is well recoganised. The LATHO, Papda, Khawas etc. are invoked and propitiated by beating drums to ward off evils as well as to seek some favour. The Gonad, Mooth, Tumbri, Chouli system is used in family. revalrtes and Dhana (Mysterioous drum beating) Moshaniyan, Deva – Otar and Baak are community used for solving mysterious death, theft or other disasters.

The Hattee instead of worshiping purant goods, and godesses, worship their local deities, Like Shirgul, Mahasu, Kollu, Vijot as Gods and Kuchiyat, Nayaian, Bhangain and Thari as Godesses for seeking their blessing and to ward off curses. Some times these gods and godesses are transmitted into the persons so blessed with a spirit known as Malee or Ganita. Their powers are invoked even for protection from the natural calamities, epidemics, drought, floods, or individual's illness. The Hatee prefer to take refuge to these delties instead of resorting to modern means for their salvations.

NON-INCLUSIVE DISTINCT CULTURE

1- THE LANGUAGE:- The Hattee speak a common Hattee – Dialect, which is quite unique and this dialect is not related even distantly to any other language of the main land, except the tribal dialect of Jaunsar – Barwar.

2- THE FAIRS:- The Hattee celebrate many festivals and fairs which are quite different from the fairs and festivals of the main stream, except the tribal of Jaunsar-barwar of Dehradun district of U.P. the prominent amongthem are : -

(a) BHATIOJ:- (The festival of animal sacrifice) on 28th posh, corresponding to the lift of january, every year, Each family offters the sacrifice of atleast one goat, a ram or a swince at the alter of their Kul-Deva (cos of the clan) The dressed meat of the animals sacrifised is dried up by hanging the long places of the meat on a rope and the is cooked usually daily for months together some clames the dried meat is preserved (or a long time to be prepared on the visits of married daughter or some specials guests. most of the families sacrifice the second animal on Khora, which falls after a week of the Bhatioj.

(b) THE BUDI-DEWALI OR MASHRALI:- It is celebrated exactly after one month of the celebration of Deepawali in the national main stream. It is celebrated continuously for a week or so, in typical tribal manner quite different from the main national stream.

(c) THE MON AND BISHU:- are celebrated in the month of vaishak in which besides folk dances, the hattee exhibit their war skills with use of Lathi (a long, strong wooden stick) Dhangra (a type of axe) Dhun Shori (the bow and the arrow) and Talwar (the sword). The demonstration of war skill with the Dhunu-short is called thoude or Thoda. In a "Mon" these skills are celebrated in the months of Ashad, Shrawana and Bhadra. These supplemented by Singing and dancing in drum beats of unique rhythm, and songs to evoke manly vigour and sexuality Bishu, Haryalti and Gugal festivals are celebrations are very special occassions for the Hattee, so, colourful dresses, special dishes, folk dances and music are enjoyed on these occasion.

(d) MUSIC, FOLK, SONGS AND FOLK DANCES:- The Dhol, Dholka, Nogara, Dumantu, Konal, Bhoknal, Ranshinga, Huruk, Khanjri, Banshudi, Dounru and Dhakuli are some musical istuments of peculiar shapes and sizes. Gea, Rasu, Budoh and Pudua are some of the tribal male and female dances.

Saka, Harool, Poare and Bharot are the mythological songs and Jhuri, Gangi and Lamson etc. are some of the famous love songs. The majority of the dances are performed in mixed groups involving uniformity in stepping turns and twist with matching rhythm and music.

SHYNESS OF CONTACT FROM THE OUT SIDE WORLD

The Hattee tribe is an endogamous group and their social relationship and marriages are generally confined to the surrounding villages but the marriage are not performed with the boys and gifts from outside their community. The migration to non Hatee areas and interaction with outsiders are negligible. The Hattee are decile, diffident and they generally avoid visiting offices, police stations and courts etc. and would prefer to bear with the prevailing inconveniences or to resolve them locally through khumli. If at all they have to visit these public offices they would not go without a dependable escort.

SOCIO ECONOMIC AND EDUCATIONAL BACKWARDNESS

1- SOCIAL:- Socially the entire Trans Girl Tract (Giripar Area) is altogether different from the main stream but for its former part Jaunsar Bawar area of Dehradun district of Uttar Pradesh, Marriages, customers, fairs, festivals, language and religious beliefs are totally distint and different from those of the main land. The premitive nature of traits and characteristics mumeratted here is are make it explicit that the hattee tribe of Giripar is socially backward.

2- ECONOMY:- The tribe of Giripar Area is cut off from the main stream of the nation nad contrary to the cis-Giri area of district Sirmaur, there is not even a single industry worth the name in this area, though the area abounds in natural resources. Besides this it is backward due to merge means of transport and communications.

The main stay is agriculture of average holding less than one acre and much below the nations state average. There being no irrigation facilities the holdings are uneconomical.Although the entire family, women folk and children are engaged. in agricultural operations, yet the family can herdly make both ends meet.

3- EDUCATION:- The economic backwardness leads to extreme poverty, making it more difficult for the parents to provide education to their wards and this further leads to illitracy The figures bear it out that the percentages of literacy in Giripar area is by far less than the rest of the district. According to the census record of 1991, the literacy rate in this Trans-Giri Area is just 27.08% whereas in the Gic-Giri Area it is 49.38. The femals education is by far negligible and the rate of drop out is the highest in the district. There is no college, not even an I.T.I. for a population of 1,89,235 persons, There are much less educationals and other institutions in the Trans Giri Area in comprison to the other areas and most of these institutions exist on papers only, as they are proper. buildings and staff. Although the H.P. Govt. grants extra enhanced compensatory allowances and many other, incentives but the employees from out side are not prepared to serve in this area due to extreme hardships, difficult terrain and lack of necessary facilities. Hence it is clear that this entire block of Trans Giri Tract, caught in a never ending vicious circle of extreme poverty, social and educational backwardness, cultural aloofness, primilive outlook and life style, still continuous to be away from the main stream of modern India. The inhabitants of the area see no hope. no promise no opportunity of catching up with the rest of the area. There is a slmmering discontent brewing up amongest the yuth on account of strong feeling of having been discriminated, and having been denied what their kings in the adjoining Jaunsar Bawar were given in 1967 by declaring the Jaunsara Scheduled tribe. The imagination of the people and especially the hearts of the younger generation are strongly possessed of singular demand of scheduled tribe status to the Hattee tribe of the Girpar Area. this alone, they feel can open the opportunities of progress and development to the people and the area. There is a strong feeling amongest the Hattee that they have been victim of grave discrimination What was given to the Jaunsar brothers, Who hail from the same ethnic stock as the Hattee in 1967 should not have been withheld and denied to his cousion Hattee for these 28 years.

All the Gram Panchatas Area have sent resolutions to the Govt. of Himanchal Pradesh as well as to the central Govt. that if freedom has to have any meaning to the trans giri people, that if this compact belt of 1299 sq. kmts. with 1,89,235 population has to come closer to the national main. stream that if the Hattee have to develop and participate in the process of growth and progress, Giripar Area of district Sirmour must be declared scheduled tirbe and its inhabitants hatteee as scheduled tribe without losing further time.

Thanks.

Hattee Samiti

Giripar Area

Distt. Sirmaur, H.P.

MY Hattee Relatives

हाटी समुदाय हिमांचल का एक ऐसा समुदाय है

जो जनजाति की विशेषताएं रखते हुए भी जनजाति

के रूप में स्वीकार नहीं हो पाया।

जबकि यह उतरांचल के

जोंसार बाबर समुदाय से सम्बंधित हैं ।

उनसे इनके रोटी बेटी के सम्बन्ध हैं ।

मैंने जनुअरी २०१० के दूसरे सप्ताह में 

 शर्ली गाँव में निवास किया ।

मैंने वहां इस समुदाय की पीरा का

बहुत गहराई से अध्यन किया ।

सबसे पहले तो मैंने यह निर्णय लिया की

मैं इन्हें अपना मानकर एक किताब के माध्यम

से इनके दर्द को दुनिया के सामने लाऊँ ।

दूसरा यह कि अपने बचे हुए कार्यों को

जल्दी निपटा कर मैं अपना शेष जीवन

इस समुदाय के उत्थान में व्यतीत कर दूं।

ईश्वर मुझे इस काम को करने कि शक्ति तथा

इस समुदाय का प्रेम दे ।

पवन बख्शी

HAMARE DARD KO JANNE KA PARYAS KIJIYE

जौनसार बावर को जनजाति घोषित किये जाने के बाद हाटी समुदाय के साथ उपेक्षा क्यों

सन 1953 के भारत सरकार के अनुसूचित जनजाति सम्बन्धी कमीशन की रिपोर्ट में पन्ना २२४ पर जनजातियों के निम्नलिखित लक्षण बताय गए हैं.

जनजातियों के विषय में इस तथ्य से ही जानकारी हासिल की जाती है की वे पहाड़ों के दूर दराज इलाकों में रहते हैं,और जहाँ वे मैदानों में भी रहते हैं, वहां भी उनका जीवन अलग तथा कटा हुआ होता है. उनका अस्तित्व समाज की मुख्य धारा से अलग रहता है. जनजातियों के लोग किसी भी धरम के हो सकते हैं. उनकी जीवन शैली के आधार पर ही उन्हें अनुसूचित जनजाति में गिना जाता है. हिमाचल के गिरिपार क्षेत्र के निवासियों को हाटी कहा जाता है. ये हाटी समुदाय भी कहलाता है.

गिरिपार के यह क्षेत्र अनुसूचित जनजाति के रूप में स्वीकार किये जाने की सभी नियम और शर्तों को पूरा करता है.

जिस प्रकार उत्तरांचल का जौनसार बावर इलाका अपनी विशष्ट पहचान रखता है,

उसी प्रकार हाटी समुदाय का गिरिपार का यह क्षेत्र भी अपनी विशष्ट पहचान रखता है.

सामजिक, आर्थिक, धार्मिक, सांस्कृतिक और पिछ्ढ़ेपन में ये किसी प्रकार भी जौनसार बावर अलग नहीं हैं.

जो रीति रिवाज़, उत्सव, पहरावा और धरम जौनसार बावर के हैं, वही तो हाटी समुदाय के हैं.

इन दोनों क्षेत्रों के लोगों में आज भी आपस में वैवाहिक सम्बन्ध होते हैं. उनका आपस में दायेचारा भायेचारा का सम्बन्ध है.

इन लोगों का आपस में रोटी बेटी का सम्बन्ध है.

दोनों समुदायों में आज भी बाल विवाह तथा बहुपति प्रथा पाई जाती है.

फिर हाटी समुदाय के गिरिपार के इस क्षेत्र की उपेक्षा क्यों.

इन्हें जनजाति के रूप में स्वीकार क्यों नहीं किया जाता ?

Posted by Pawan Bakhshi

at 1:45 AM 18 Feb 2010 

HAMARE DARD KO JANNE KA PARYAS KIJIYE

  जौनसार बावर को जनजाति घोषित किये जाने के बाद हाटी समुदाय के साथ उपेक्षा क्यों 

सन  1953  के भारत सरकार के अनुसूचित जनजाति सम्बन्धी कमीशन की रिपोर्ट में पन्ना २२४ पर जनजातियों के निम्नलिखित लक्षण बताय गए हैं. 

जनजातियों के विषय में इस तथ्य से ही जानकारी हासिल की जाती है की वे पहाड़ों के दूर दराज इलाकों में रहते हैं,और जहाँ  वे मैदानों में भी रहते हैं,  वहां भी  उनका जीवन अलग तथा कटा हुआ होता है. उनका अस्तित्व समाज की मुख्य धारा से अलग रहता है. जनजातियों के लोग किसी भी धरम के हो सकते हैं. उनकी जीवन शैली के आधार पर ही उन्हें अनुसूचित जनजाति में गिना जाता है. हिमाचल के गिरिपार क्षेत्र के निवासियों को हाटी कहा जाता है. ये  हाटी समुदाय भी कहलाता है.

गिरिपार  के यह क्षेत्र अनुसूचित जनजाति के रूप में स्वीकार किये जाने की सभी नियम और शर्तों को पूरा करता है. 

जिस प्रकार उत्तरांचल का जौनसार बावर इलाका अपनी विशष्ट पहचान रखता है,
उसी प्रकार हाटी समुदाय  का गिरिपार का  यह क्षेत्र भी अपनी विशष्ट पहचान रखता है.  

सामजिक, आर्थिक, धार्मिक, सांस्कृतिक और पिछ्ढ़ेपन में ये किसी प्रकार भी जौनसार बावर अलग नहीं हैं. 

जो रीति रिवाज़, उत्सव, पहरावा और धरम  जौनसार बावर के हैं, वही तो हाटी समुदाय के हैं. 

इन दोनों क्षेत्रों के लोगों में आज भी आपस में वैवाहिक सम्बन्ध होते हैं. उनका आपस में दायेचारा भायेचारा का सम्बन्ध है.  

इन लोगों का आपस में रोटी बेटी का सम्बन्ध है.

दोनों समुदायों में आज भी बाल विवाह तथा बहुपति प्रथा पाई जाती है. 

फिर हाटी समुदाय के गिरिपार के इस क्षेत्र की उपेक्षा क्यों. 
इन्हें जनजाति के रूप में स्वीकार क्यों नहीं किया जाता ?

DARD - MERE HATTEE RISHTEDARON KA

नर्स

नर्स
अति संवेदनशील
हिरदय रोग कक्ष
सफेद कोट में घूम रहे
हिरदय रोग दक्ष
मशीनों से घिरे
लगभग बीस से अधिक रोगी
हिरदय  रोग से गरसित भोगी
बीचों बीच
एक मेज़ और एक कुर्सी
दूध से उजले
परिधान में लिपटी
उस कुर्सी पर बेठी थी एक नर्स
प्रत्येक
रोगी के कष्ट से
वाकिफ है नर्स
दृष्टी के दायरे में
सभी रोगी
और उनकी साँस से
उनके दर्द को पहचानते
नर्स के कान
बिस्तर की चादर
दवा और इंजेक्शन
खतरे को भांप
डाक्टर को पुकार
रोगी को सांत्वना
सहलाना व समझाना
माता बहन बेटी पत्नी व मित्र
सभी कण दायित्व
निभाती है नर्स ।
बीसों रोगियों की देखभाल
इस बेड से उस बेड तक
भागमभाग
स्वाभाविक है थकान
घर पति बच्चे
और उनकी आवश्यकताओं को भूल
होठों पर लिए मुस्कान
अपने कर्तव्य निभाती है नर्स
हिरदय रोगियों के झुंड में
क्या किसी ने कभी
की है कोशिश ये जानने की
की नर्स के सीने में भी
होता है एक हिरदय
जिसमे असहनीय अवर्णनीय
पीरा को छिपाती है नर्स
जिसका उपचार
न दवा और इंजेक्शन
न ई सी जी न आक्सीजन
अपनी पीरा को भूल
सबक सेवा का सिखाती है नर्स
हिरदय रोगियों में यदि
मिल गया कोई मनचला
रूप दुर्गा का कर धारण
कहर बही डआती है नर्स
रचना २३/१२/१९९८

इससे अधिक में तुम्हें नही मानता

इससे अधिक में तुम्हें नही मानता

ईश्वर

तुम हो

तुम कुछ तो हो ,

कयोंकि

तुम्हारे भय का अहसास

मेरी रगों में समाया  है

तुम अस्तित्व विहीन नही हो

तुम्हारा कुछ अस्तित्व तो है

इसे में मानता हूँ ।

पर तुम्हे

दीप दिखाना

घंटी बजाना

और रिझाना

मेरे वश में नहीं

मेरे लिए इतना ही बहुत है

कि  तुम हो

सदा मेरे आसपास हो

तुम्हारी मौजूदगी का अहसास

मुझे सदा अपने इर्द गिर्द

महसूस होता है ।

में तुम्हारा हूँ

तुम मेरे हो

सदा के लिए

इससे अधिक

में तुम्हें नही मानता ।

.........पवन बख्शी

रचना २६/०५/०५