raajya

vishv ke vartamaan raajya (vishv raajaneetik)

pooainjeevaadi raajya vyavastha ka piraamid

raajya (state) us sangathit ikaai ko kehte hain jo ek shaasan (sarkaar) ke adheen ho. raajya sanprabhutaasampann (sovereign) ho sakte hain. iske alaava kisi shaasakeeya ikaai ya uske kisi prabhaag ko bhi 'raajya' kehte hain, jaise Bhaarat ke pradeshon ko bhi 'raajya' kehte hain.

raajya aadhunik vishv ki anivaarya sachchaai hai. duniya ke adhikaansh log kisi-na-kisi raajya ke naagrik hain. jo log kisi raajya ke naagrik naheen hain, unke liye vartamaan vishv vyavastha mein apna astitv bachaaye rakhana kaafi kathin hai. vaastav mein, 'raajya' shabd ka upayog teen alag-alag tareeke se kiya ja sakta hai. pehla, ise ek aitihaasik satta maana ja sakta hai; doosra ise ek daarshanik vichaar arthaat maanaveeya samaaj ke sthaai roop ke taur par dekha ja sakta hai; aur teesara, ise ek aadhunik parightana ke roop mein dekha ja sakta hai. yeh aavashyak naheen hai ki in sabhi arthon ka ek-doosare se takaraav hi ho. asal mein, inke beech ka antar saavadhaani se samajhne ki aavashyakta hai.

vaichaarik star par raajya ko maarksavaad, naareevaad aur araajakataavaad aadi se chunauti mili hai. lekin abhi raajya se pare kisi anya majboot ikaai ki khoj naheen ho paayi hai. raajya abhi bhi praasangik hai aur dinon-din majboot hota ja raha hai.

bhaarateeya raajaneetik chintan mein 'raajya' ke saat ang ginaaye jaate hain-

raaja ya svaami, mantri ya amaatya, suhrud, desh, kosh, durg aur sena.

kai raajaneetik daarshanikon ki maanyata hai ki sabse pehle nikolo maikiyaaveli ke lekhan mein aadhunik arthon mein raajya ke prayog ko dekha ja sakta hai. 1532 mein prakaashit apni vikhyaat rachana the prince mein unhonne 'steto' (ya raajya) shabd ka prayog bhoo-kshetreeya samprabhu sarkaar ka varnan karne ke liye kiya. maikiyaaveli ki ek anya rachana 'the diskorsij' ki vishay-vastu alag hai, lekin buniyaadi vaichaarik aadhaar usaka bhi the prince jaisa hi hai. maikiyaaveli ke anusaar raajashaahi mein keval prince hi svaadheen hai, par ganaraajya mein har vyakti prince hai. use apni suraksha, svatantrata aur sampatti bachaane ke liye vaise hi kaushal apnaane ka adhikaar hai. maikiyaaveli ke anusaar ganaraajya mein prince jaisi khoobiyon ko saamoohik roop se viksit karne ki zaroorat hai, aur ye khoobiyaaain mitrata aur paropakaar jaise paaramparik sadgunon ke aadhaar par naheen viksit ho sakateen. ganaraajya mein har vyakti naam aur naama haasil karne ke maksad se doosare ke saath khule manch par sahayog karega. maikiyaaveli maanate the ki raajashaahi ke mukaabale ganaraajya adhik dakshata se kaam kar sakega, usamein pratirksha ki adhik kshamata hogi aur vah yuddh ke dvaara apni seemaaon ka adhik kushalata se vistaar kar sakega. maikiyaaveli ke anusaar yeh sab karne ki prakriya mein hi shaktishaali, adamya aur aatm-nirbhar vyaktiyon ki rachana ho sakegi.

aise ganaraajyon ko nirankushata mein badalne se kaise roka ja sakega? maikiyaaveli iske liye do shartein pesh karte hain : har ganaraajya ko tike rahane ke liye aisa prabandh karna hoga jismein har vyakti doosare ke saath srujanaatmak dhang se hod kar sake, kisi ek vyakti ko itni shakti arjit karne se rokana hoga ki vah doosaron par prabhutv jama sake. uchch- kuleen abhijnon ya vyaapaarik prabhuvarg aur aam janta ke beech prabhutv ko lekar sangharsh hota rahega jinke garbh se ganaraajya ko nayi oorja milegi aur achhe kaanoonon ka janm hoga, basharte behtar raajaneetik sansthaaon ke jriye un sangharshon ko kaaboo mein rakha ja sake. kaanoon aise hone chaahiye jinki jaankaari logon ke saamane saaf kar sake ki ganaraajya mein ve kya-kya bekhatake kar sakte hain, aur kya karne par unhein dand bhogana hoga. aarthik samruddhi ki ijaajt honi chaahiye, par niji star par atyadhik sampatti arjit karne par kaanoonan rok honi chaahiye. naagrik gunon ke vikaas ke liye raajya ka ek dharm hona chaahiye, par maikiyaaveli isaai dharm ko yeh haisiyat dene ke liye taiyaar naheen the. floreins ki pratirksha karne ke apne anubhav ke aadhaar par maikiyaaveli ne nishkarsh nikaala tha ki ganaraajya ko aakramanon se bachaane ke liye naagrikon ki sena hona chaahiye.

kveintin skinr maanate hain ki maikiyaaveli ne jab raajya ki charcha ki to ve ek prince ke raajya ki baat kar rahe the. vah us arth mein nirvaiyaktik naheen tha, jis arth mein aaj iska prayog kiya jaata hai. yuropeeya aadhunikta ke shuruaati daur mein church aur raaja donon ke paas hi raajaneetik shakti hoti thi aur donon ke paas apni-apni senaaeain bhi hoti theen. isse church aur raaja ke beech yuddh ki bhi sambhaavana bani rahati thi. 1648 mein tees varsheeya yuddh ke baad vestafeliya ki sandhi hui. isne church ki shakti kam ki aur raaja ko uske apne kshetr mein praadhikaar diya. isne antaraashtreeya star par samprabhu raajyon ke astitv ko sveekaar kiya.

daarshanik star par samaaj ke liye raajya ki anivaaryata sthaapit karne ka shreya satrahaveen sadi ke vichaarak Thomas haubs aur unki rachana levaayathan ko jaata hai. is pustak ke pehle sanskaran ke aavaran par ek daityaakaar mukutadhaari vyakti ka chitr ukera gaya tha jiski aakruti chhoti-chhoti maanaveeya uaingaliyon se bani thi. is daityaakaar vyakti ke ek haath mein talavaar thi, aur doosare mein raajadand. daraasal, haubs is bhautikvaadi aur aanandavaadi vichaar ke pratipaadak the ki manushya ka uddeshya adhiktam aanand aur kam se kam peeda bhogana hai. agar doosare ke aanand mein manushya ko sukh mil sakta hai, to haubs ke anusaar vah paropakaar ke liye  bhi saksham hai. lekin, agar sansaadhan kam hue ya kisi kism ka bhaya hua, to manushya aatmakeindrit aur taatkaalik aagrahon ke adheen ho kar paropakaar ko multavi kar dega. aisi sthiti mein use apne oopar kisi sarkaar ka niyantran chaahiye, varana vah apne sukh ko adhiktam aur du:kh ko nyoonatam karne ka abaadh prayaas karte hue sabhyata aur sanskruti se heen praakrutik avastha mein pahuainch jaayega. jo kuchh uske paas hai, use khone ke dar se manushya shakti ke ek mukaam se doosare mukaam tak pahuainchane ki koshishon mein laga rahega jiska ant keval usaki mrutyu se hi ho sakega. agar majboot raajya ne usaki in koshishon ko sanyamit na kiya to maanav jaati praakrutik avastha mein pahuainch jaayegi jahaaain har vyakti doosare ke dushman ke roop mein paraspar vinaashakaari gatividhiyon mein laga hoga. manushya ko niyantrit karne wala yahi param shaktishaali aur sarvavyaapi raajya haubs ke shabdon mein levaayathan hai. haubs ko koi shak naheen tha ki agar yeh daityaakaar hasti levaayathan manushya ko shaasit naheen karegi to vah shaanti aur vyavastha haasil karne ke tarkasangat nirnaya par naheen pahuainch sakta. us soorat mein manushya ek-doosare ko haani na pahuainchaane ke paraspar anubandh par bhi naheen pahuainch paayega. tarkon ki yeh shrunkhala haubs ko dikhaati hai ki manushya ek saamaajik samjhaute ke tahat ek samaaj rachata hai jismein har koi apna hit saadhana chaahata hai aur iseeliye doosaron se karaar karta hai ki vah kisi doosare ke hit par chot naheen karega basharte badle mein uske hit par chot na ki jaae. haubs ka vichaar tha ki is samjhaute ka ullanghan na ho, isliye ek samprabhu satta ki zaroorat padegi taaki saarvajanik shaanti aur suraksha ki guaranty ki ja sake.  yeh samprabhu keval taakat ke dar se hi apni satta laagoo naheen karega. haubs ne levaayathan ke doosare adhyaaya 'of the Commonwealth' mein kai tarah ke sambhav samvaidhaanik roopon ki charcha ki hai. lekin, siddhaantat: haubs avibhaajit satta ke paksh mein nazar aate hain. iske liye unhein raajashaaheenuma satta ki vakaalat karne mein bhi koi harj naheen lagta.

haubs ki nigaah mein yeh samprabhu nirankush naheen hoga kyonki swayam ko kaayam rakhane laayak paristhitiyaaain sunishchit karne ke liye use apni praja ko ek had tak (aantarik khatre aur baahya ashaanti se use surakshit rakhane ke uddeshyon ke mutaabik) aajaadi bhi deni hogi. bhautik jinson aur samruddhi ka vitran is tarah sunishchit karna hoga jisse us takaraav ke andeshe hamesha thande hote rahein jo paraspar len-den ki prakriya se aksar paida hota rahata hai. haubs ka vichaar tha ki dharm niji maamala hai, par uske saarvajanik pahaluon ko poori tarah raajya ke mukhiya ke faisale par chhod dena chaahiye. raajya ka mukhiya hi church ka mukhiya hona chaahiye. baaibil jin maamalon mein spasht nirdesh naheen deti, vahaaain raajya ke mukhiya ka nirdesh antim samjha jaana chaahiye.

apne inheen vichaaron ke kaaran haubs ne kaithailik church ko andhakaar ke saamraajya ki sanjnyaa di, kyonki vah apne anuyaayiyon se raajya ke prati vafaadaari se bhi pare jaane waali vafaadaariyon ki maaaing karta hai. unhonne shuddhataavaadiyon ke viruddh aavaaj uthaayi jo ant:karan ke aadhaar par raajya ke khilaaf khade hone ki appeal karte the. haubs ka matlab saaf tha ki agar shaanti-vyavastha ke saath rahana hai to raajakeeya praadhikaar ke ullanghan se baaj aana hoga. zaroori naheen ki raajya ki samprabhuta ka prateek koi vyakti hi ho. vah kisi sabha aur kisi sansad ki samprabhuta bhi ho sakti hai. is lihaaj se haubs ke siddhaant mein sansadeeya samprabhuta ke liye bhi gunjaaish hai.

haubs dvaara pesh kiye gaye raajya sambandhi siddhaant ne baad ke yuropeeya chintakon ko prabhaavit karna jaari rakha. is prakriya mein ek saamaanya samajh ubhari jiske mutaabik raajya raajaneetik sansthaaon ka ek aisa samuchchaya maana gaya jo ek nishchit seemaabaddh bhoo-kshetr mein mushtaraka hiton ke naam par apna prabhutv sthaapit karta hai. yeh paribhaasha maiks vebar ki us vyaakhya se bahut prabhaavit hai jo unhonne apni rachana 'di profeshan aind vokeshan of paulitiks' mein pesh ki thi. ismein vebar ne aadhunik raajya ke teen pahaloo bataaye the : usaki bhoo-kshetreeyata, hinsa karne ka usaka adhikaar aur vaidhata. vebar ka tark  tha ki agar kisi sunishchit bhoo-bhaag mein rahane vaale samaaj mein koi sanstha hinsa ka dar dikha kar logon se kinheen niyam-kaanoonon ka paalan naheen karaayegi to araajakata fail jaaegi. vebar ne is prashn ka uttar dene ki koshish bhi ki hai ki aakhir log raajya ki baat kyon maanate hain? kya keval hinsa ke dam par? ya aajnyaaapaalan ka koi tark bhi hota hai? vebar ka javaab yeh hai ki hinsa ka dar dikhaane ke saath-saath raajya apne prabhutv ko vaidh saabit karne ki kavaayad bhi karta hai taaki aajnyaaapaalan ka ahinsak auchitya pramaanit kiya ja sake.

dekhein, Michelle fooko ki raajya ki avadhaaran

• 1. kyoo.aar.di. skinr (1978), maikiyaaveli, oksafrd yunivrsiti press, oksafrd.
• 2. S. Peter donaaldasan (1989), maikiyaaveli aind mistri of state, kembrij yunivrsiti press, kembrij.
• 3. kveintin skinr (1996), reejn aind retarik in the filausafi of haubs, kembrij yunivrsiti press, kembrij.
• 4. S. turner 92000), the kembrij kanpeniyn tu vebar, kembrij yunivrsiti press, kembrij.
• 5. J. baranaur aur di. raisamusen (sampa.) (1998), the faainal fooko, emaaaiti press, kembrij.
• 6. ke. daayasan (1980), the state tredishn in western yurop, Martin raabartasan, oksafrd.
• 7. David held (1998), paulitikl thiyri aind modern state, world vyoo-maaya pablishrs, nayi Delhi.
• 8. svaaha daasa (2011), 'raajya', sankalit, Rajiv bhaargav aur ashok aachaarya (sampa.)

• samprabhu raajya
• saamaajik sanvida ka siddhaant
• raashtra
• Bhaarat ke raajya

• praacheen Bhaarat mein raajaneetik vichaar evam sansthaaeain (Google pustak ; lekhak - raamasharan sharma)