बाइबिल

thumb|250px|baibil
Bible baibil (aangrezi:Bible, arthath 'kitab') eesaee dharm ki adharashila hai aur eesaiyoan ka pavitratam 'dharmagranth' hai. baibil ke do bhag haian-

1. poorvavidhan (old testamaiant)
2. navavidhan (nyoo testameant)

baibil ka 'poorvadh' arthath poorvavidhan yahoodiyoan ka bhi dharmagranth hai. baibil eeshvaraprerit hai, kiantu use apaurushey nahian kaha ja sakata. eeshvar ne baibil ke vibhinn lekhakoan ko is prakar prerit kiya hai ki ve eeshvarakrit hote hue bhi unaki apani rachanaean bhi kahi ja sakati haian. eeshvar ne bolakar unase baibil nahian likhavaee. ve avashy hi eeshvar ki prerana se likhane mean pravritt hue, kiantu unhoanne apani sanskriti, shaili tatha vicharadhara ki visheshataoan ke anusar hi use likha hai. at: baibil eeshvariy prerana tatha manaviy parishram donoan ka sammilit parinam hai.

itihas

manav jati tatha yahoodiyoan ke lie eeshvar ne jo kuchh kiya aur isake prati manushy ki jo pratikriya huee, usaka itihas aur vivaran hi 'baibil' ka vishay hai. baibil goodh darshanik satyoan ka sankalan nahian hai, balki isamean dikhalaya gaya hai ki eeshvar ne manav jati ki mukti ka kya prabandh kiya hai. vastav mean baibil eeshvariy muktividhan ke karyanvayan ka itihas hai, jo 'old testameant' mean praranbh hokar eesa ke dvara 'nyoo testameant' mean sanpadit hua hai. at: baibil ke donoan bhagoan mean ghanishth sanbandh hai. old testameant ki ghatanaoan dvara eesa ke jivan ki ghatanaoan ki prishthabhoomi taiyar ki gee hai. nyoo testameant mean dikhalaya gaya hai ki muktividhan kis prakar eesa ke vyaktitv, chamatkaroan, shiksha, maran tatha punarutthan dvara sanpann hua hai. kis prakar eesa ne charch ki sthapana ki aur is charch ne apane praranbhik vikas mean eesa ke jivan ki ghatanaoan ko kis drishti se dekha hai ki unamean se kya nishkarsh nikala hai.

uddeshy

baibil mean prasangavash laukik jnan-vijnan sanbandhi batean bhi a gee haian. un par tatkalik dharanaoan ki poori chhap hai, kyoanki baibil unake vishay mean shayad hi koee nirdesh dena chahati hai. manav jati ke itihas ki eeshvariy vyakhya prastut karana aur dharm evan mukti ko samajhana, yahi baibil ka pradhan uddeshy hai. baibil ki tatsanbandhi shiksha mean koee bhraanti nahian ho sakati. usamean anek sthaloan par manushyoan ke papacharan ka bhi varnan milata hai. aisa acharan anukaraniy adarsh ke roop mean nahian prastut hua hai, kiantu usake dvara spasht ho jata hai ki manushy kitane kalushit haian aur unako eeshvar ki mukti ki kitani avashyakata hai.

purana niyam

isamean prachin yahoodi dharm aur yahoodi logoan ki gathaean, pauranik kahaniyaan, mithak adi ka varnan hai. isaki moolabhasha 'ibrani' aur 'arami' thi.

naya niyam

ye eesa masih ke bad ki hai, jise eesa ke shishyoan ne likha tha. isamean eesa ki jivani, upadesh aur shishyoan ke kary likhe gaye haian. isaki moolabhasha kuchh arami aur adhikatar bolachal ki prachin grik thi. isamean khas taur par char shubhasandesh haian, jo eesa ki jivani ka unake char shishyoan dvara varnan hai-

1. matti
2. looka
3. yuhanna
4. marakus

yahoodi baibil

• yahoodi dharm ki dharmapustak bhi baibil hi hai, par usamean sirf purana niyam shamil hai.
• baibil kul milakar 72 granthoan ka sankalan hai- poorvavidhan mean 45 tatha navavidhan mean 27 granth haian.

poorvavidhan ki samagri

1. aitihasik granth - peantatukh, josue athava yahoshoo, nyayadhish, rooth, samuel, raja, puravritt, ejra, nehemiya, estar, tobiyas, yoodith, makabi .
2. shikshapradhan granth - iyayov, bhajanasanhita, nitivachan, upadeshak shreshthagit, prajna, elkesiyastikas athana sirah.
3. nabiyoan ke granth - yashayah, jeremiya, vilapagit, barooh, aijekiel, athava yahejakel, daniel aur barah gaun nabi arthath osea athava hoshe, joel, yoel amos, obadyah, yona, mikeyah, nahoom, habakuk, sofoniya, haggai, jakaria, malaki.

navavidhan ki samagri

navavidhan ke pratham paanch granth aitihasik haian, arthath charoan susamachar tatha aikts av di eposals ke patt shishyoan ke kary. aantim granth epokalips kahalata hai. isamean susamachar lekhak sant yohan pratikatmak shaili mean charch ke bhavishy tatha muktividhan ki parinati ka chitr aankit karate haian. navavidhan ke shesh 21 granth shiksha pradhan haian, arthath sant pal ke 14 patr, santapitar ke do patr, susamachar lekhak sant yohan ke tin patr, sant yakoob aur sant jood ka ek ek patr. sant pal ke patr ya to kisi sthan vishesh ke nivasiyoan ke lie likhe ge haian ya kisi vyaktivishesh ko. ibraniyoan ke nam jo patr baibil mean sammilit haian, inaki pramanikata ke vishay mean sandeh nahian hai, kiantu sant pal ke vicharoan se prabhavit hote hue bhi inaka lekhak koee doosara hi hoga.

baivil ke pramanik granthoan ki uparyukt soochi mean se poorvavidhan ke kuchh granth 'ibrani baibil' mean sammilit nahian the, arthath tobiyas, yoodith, makabi, prajna sirah aur daniel evan ester ke kuchh aansh. yahoodi aur bahut-se protestaiant sanpraday in granthoan ko apramanit manakar apani baibil mean sthan nahian dete.

bhasha aur rachanakal

pray: samast poorv-vidhan ki mool bhasha ibrani hai. anek granth 'yoonani bhasha' mean tatha tho de se aansh 'arameyik' mean likhe ge haian. samast navavidhan ki bhasha 'koine' namak yoonani bolachal hai. baibil ka rachanakal 1400 ee. poo. se sanh 100 ee. tak mana jata hai. isake bahusankhyak lekhakoan mean se moosa sabase prachin hai, unhoanne lagabhag 1400 ee. poo. mean poorv-vidhan ka kuchh aansh likha tha. poorv-vidhan ki adhikaansh rachanaean 900 ee. poo. aur 100 ee. poo. ke bich ki haian. samast navavidhan 50 varsh ki avadhi mean likha gaya hai, arthath sanh 50 ee. se sanh 100 ee. tak.

baibil mean jo granth sammilit kie ge haian, ve ek hi shaili mean nahian, anek shailiyoan mean likhe ge haian- isamean lokakathaean, kavy aur bhajan, upadesh aur nitikathaean adi anek prakar ke sahityik roop pae jate haian. adhyayan tatha vyakhyan karate samay pratyek aansh ki apani shaili ka dhyan rakhana atyant avashyak hai.

anuvad

shatabdiyoan se baibil ke anuvad ka kary chala a raha hai. isaraeli log ibrani baibil kra chhayanuvad arameyik bolachal mean kiya karate the. sikandariya ke yahoodiyoan ne doosari shatabdi ee.poo. mean ibrani baibil ka yoonani anuvad kiya tha, jo 'septuarjit' ke nam se vikhyat hai. lagabhag sanh 400 ee. mean sant jerom ne samast baibil ki laitin anuvad prastut kiya tha, jo 'vulagata' kahalata hai aur shatabdiyoan tak baibil ka sarvadhik prachalit roop raha hai. adhunik kal mean ibrani tatha yoonani mool ke adhar par sahastr se bhi adhik bhashaoan mean baibil ka anuvad hua hai. poorv-vidhan ka sarvottam pramanik ibrani path kittal dvara sanh 1937 ee. mean tatha yoonani path ralfas dvara 1914 ee. prastut kiya gaya hai. nav vidhan ke anek uttam pramanik yoonani path milate haian, jaise tishanadarph, vestakot hort, nestale, vogels, merk aur sotar ke sanskaran.

yoonani baibil

yoonani baibil ki prachin hastalipiyoan ka vivaran is prakar hai-

1. vatikanus (chauthi shatabdi ee. - rom mean surakshit
2. sinaitikus (chauthi shatabdi ee. - british myooziyam
3. eleksaiandrikus (paanchavian shatabdi ee. - british myooziyam
4. ephraem (paanchavian shatabdi ee. - peris ka loogr myooziyam

inake atirikt 15 sanpoorn tatha 4000 se adhik aanshik navavidhan ki yoonani hastalipiyaan prapt haian, jinaka lipikal sanh 200 ee. tatha 700 ee. ke bich hai. navavidhan ki prachinatam hastalipi sanh 214 de. ka paipiras chestar biri hai. aangrezi bhasha ke nimnalikhit anuvad sabase adhik prasiddh haian- 'aauy aauraizad varshan' athava 'kiang jems baibil' (san 1811ee.), hue varshan (1609 ee.), kaphratarniti varshan (1941 ee.) ar.e. niks baibil (1944 ee.); nyoo ianglish baibil (1961 ee..). unnisavian shatabdi ke praranbh mean protestaiant mishanari kaire ne baibil ka hindi anuvad taiyar kiya tha. 'dharmashastr' ke nam se isake bahut se sanskaran chhap chuke haian aur usamean sanshodhan bhi hota raha hai.

vyakhya

baibil eeshvar prerit bhi hai aur sadharan manushyoan ki rachana bhi hai. at: isaki vyakhya mean is dohare kartritv ka dhyan rakhana avashyak hai. manushy ki kriti hone ke karan any laukik sahity ki tarah baibil ka adhyayan kiya jana chahie. at:

• pathanusandhan ke niyamoan ke anusar shuddh path ka nirdharan karana hai.
• paroksh evan pratyaksh sandarbh ke anusar shabdoan tatha vakyoan ka arth lagana hai.
• is kary mean samanaantar rachanaoan, prachin anuvadoan tatha pramanik vyakhyaoan ka sahara lena hai.
• vibhinn lekhakoan ke samay, sthan, shaili tatha uddeshy ka dhyan rakhana hai.

isase yah spasht ho jata hai ki baibil ke vyakhyata ke lie baibil mean ullekhit deshoan ki vistrit janakari ke atirikt bhasha-vijnan, itihas, bhoogol, puratattv, dharmoan ke tulanatmak adhyayan jaisi anek sahayak vidhaean atyant avashyak haian.

baibil eeshvar ki prerana se likhi gee hai, at: isaki vyakhya karate samay isake dharmik uddeshy ki raksha honi chahie. isaki shiksha bhraantirahit siddh ho jani chahie, kyoanki eeshvar bhraanti nahian sikhala sakata. dharm tatha naitikata ke prashnoan ke vishay mean eeshvar dvara sthapit charch ki adhikarik vyakhya di jani chahie. pratyek vyakhya ko eesaee dharm ke samoohik saty ke sath samanjasy rakhana chahie.

uparyukt niyamoan ke dohare paksh ka santulan rakhana avashyak hai. charch ki paranpara ke anusar hi baibil ki vaijnanik vyakhya sarthak ho sakati hai.

aangrezi sahity mean baibil

bhaugolik drishti se baibil ka prabhav bahut hi vistrit hai. shayad yah ek akasmikata ho. moolat: ek damit janata ke dharm ke roop mean eesaiyat anek parikshanoan ke pashchath apane vijitoan ka dharm bani.

baibil ka prachin dharmaniyam adhyatmikata ki drishti se quran aur islam se sanyukt hai aur ek chune hue vishisht janasamooh se sanbaddh hai. moosa athava eesa, abraham]] ya suleman muslimoan mean shraddhey nam haian. baibil isase bhinn hai. yah kee granthoan ka nicho d hai. yah yahoodi janata ki samoochi kahani hai, aur shayad prachin logoan mean yahoodiyoan ke anubhav sarvadhik vaividhyapoorn haian. yah aisi jati thi, jo khooankhar kabiloan se ghiri thi aur jo svayan bhi kam khooankhar n thi. kabhi-kabhi unhean nicha dikhaya gaya, vijit kiya gaya aur gulam bhi banaya gaya. is jati ne kabhi apane shatruoan ko vijit kiya tatha unaki shakti ajamaee, phir bhoomisat kar dala.

yah ek aisi hi janata ki akaanksha aur prerana tatha jay aur parajay hai, jisaka varnan baibil mean adbhut sajivata ke sath kiya gaya hai. usane hamean apane abraham aur moosa jaise mahanh netaoan, daood aur suleman jaise mahanh rajaoan tatha mahanh avataroan ke vishay mean jnan karaya hai, jinhoanne samay-samay par utpann hokar apane dridh vachanoan dvara anuchit marg par aroodh janata ko toka. sevanorola tak to yahi kram raha hai. unhoanne unaki hiansaparayan vritti ko svayan bhog liya, alasy aur kroorata ki nianda ki, jisaki or janata svabhavat: abhimukh thi. baibil ne abraham sarikhe raktapipasu, bhayankar hiansak rajaoan aur asabhy raniyoan ke vishay mean bhi darshaya hai. yah janata ki aitihasik ghatanaoan aur tithiyoan ki sanhita hai. kisi granth ki aparihary laghu simaoan mean yah vastut: ek jatiy itihas hote hue bhi ashcharyachakit kar dene vale satyoan se paripoorn haian.

prachin dharm niyam ki samapti ke sath usamean ek akasmik parivartan hota dikhaee deta hai. itihas vahi rahata hai, kiantu usaki prakriti badal jati hai. yahoodiyoan ka bhayankar eeshvar hata diya jata hai aur kalpana mean bharatiy dhang ka ek snehi eeshvar ubhar ata hai. kadachit ek aisi hi pravritti ke pratham dhuandhale chitr svayan prachin dharm niyam ke hridayadesh ke madhy kuchh avataroan mean, visheshakar 'isaiyah' adi mean pae jate haian.

kiantu eeshvar ke sanbandh mean yah ibraniyoan ki koee anupatik kalpana nahian hai. unaki bhavana netr ke lie netr ki thi. lekin jab eesa ne unase kaha ki ve unake daean gal par thapp d jamane vale ke samane apana bayaan gal bhi pher dean, ve aise kraantikari darshan aur hiansa ke nipat asvikar ki batean n samajh sake. is prakar unhoanne is navin dharmik dharana ke lekhak ko amany ghoshit kar diya aur aantat: unhean shooli de di. kiantu us din galagotha namak sthan par kr aaus se pravahit rakt-bianduoan ki dhara ne ek ne dharm ko janm diya. eesaee jan usako apane lie jaise ek pratik roop mean dekhate haian aur eesa ke vachanoan ka upadesh dete haian. is prakar, buniyadi taur par dhairy aur prem ne tvara aur ghrina par vijay prapt ki. koee nahian sochata tha ki rom ke aandar gupt tatha susajjit kandaraoan ya kutiyoan mean mile samavet roop se mand uchcharit gayan mean sammilit hone vale log, jo pahale bhayankar roman parvoan ki jamatoan ke prasannarth hi upayukt the, ek n ek din keval rom ki rajakiy shakti ko hi nahian hila deange, apitu agami dinoan mean ek mahattar aur adhik gauravashali rom jaise sanatan nagar ka nirman kareange.

phir eesaee log kr aaus roopi shastr se susajjit hokar tamam rom mean phail ge. yadyapi yahaan vah roman sainyadal nahian tha, balki talapatroan se yukt padari aur bhikshapatr lie sant the, jo hazaroan ki sankhya mean hansate-hansate mrityu ki bheant chadh ge, unhoanne yoorop ke vikaral aur asabhy janoan ke bich baibil ke sandeshoan ka prachar kiya. baibil ke shabdoan ne un asabhyoan ko aanshik roop se sabhy banaya. is prakar charch ya eesaee dharm sansthan kam se kam hazar varshoan tak apani sanpoorn vyapti ke sath yoorop ke man par adhikar kie raha. yahaan tak ki sadharan se sadharan achar athava vichar-kalpana par bhi eesaiyat ki chhap rakhati p dati thi. kiantu vahi charch jo moolat: atyachar aur daman ke viruddh sangharsh karane ke lie vikasit hua tha, ab svayan julm aur nirankushata ka sabase b da vahak yantr ban gaya.

pun: baibil janata ko sankatamukt karane ke lie age aee. yah apane ap mean ek virodhabhas hai. jab charch apani asim shakti ke karan many ho gaya tha aur padariyoan ne kr aaus ko vismrit kar diya tatha mahanth log anuchit labh uthane lage the janata bed aauv hokar pun: eeshvari vachanoan ko dhooandhane lagi. mool roop se ibrani aur arabheik mean likhi jakar yah 400 ee. mean seant jerom si. dvara laitin mean anoodit huee aur yah pramanik anuvad roman kaitholik girajagharoan dvara upayog mean laya gaya. kiantu laitin sarvasamany logoan ki bhasha n thi, doosare eesaee dharmaguru bhashaoan ya phooh d boliyoan mean hue baibil ke anuvadoan se bahut chidhate the.

yah keval isilie hi nahian ki eesaee dharmaguru apane visheshadhikar ki sthiti banae rakhana chahate the, yadyapi vahaan isaki adhikata thi, ve darate yah the ki kahian bolachal ki bhasha mean anoodit hone se usake vachan eeshvariy vachanoan ki shakti aur ashay n kho dean. keval ek chiraparichit muhavara poojy bhav aur bhakti ko uttejit karane vala madhyam nahian hai athava anivary roop se gahan satyoan ka sarvopari sanpreshak nahian hai.

kisi n kisi prakar charch ke duracharan se hi dharm aur dharmik sansthan mean naya sangharsh aranbh ho gaya. is avadhi mean, sath hi sath bhoomadhyasagar ke poorvi tatoan par ek nee shakti ka uday ho raha tha, aur islam ke um date jvar ke poorv anek eesaee matavalanbi pashchim ki or badh chadh ae the. yadyapi vastavik punarjagaran kee dashakoan bad aya tathapi eesaee dharm ke ye vidvanh aur upasak usake agradoot the. unhoanne logoan ko anirdisht uttejanaoan se bhar diya.

ianglaiand mean pahale-pahal apani avaz buland karane vale 'lolard' the. yah ek sanpraday tha, jo janata mean eesa masih ke upadeshoan ki shiksha deta tha aur charch tatha math ke vichar ka virodh karata tha. unaka neta viklif adbhut sahas aur paandityasanpann vyakti tha. usane anubhav kiya ki vichar parivartan ke lie logoan ko eesa ke upadesh, vachanoan ki janakari avashyak hai. isake lie janabhasha mean baibil ka anuvad avashyak ho gaya. is prakar us kal ki navin chetana viklif ki avaz mean dhvanit huee.

viklif us samay hua tha, jab aangrezi gady mean baibil ke poorn aishvary aur sauandary ko abhivyakt karane ki bahut hi kam shakti thi. isaka apana anuvad bahut hi ruksh hai. shayad aangrezi bolachal ke sangit ke lie usake pas kan hi nahian tha. ibrani pady ki kuchh apani niji visheshataoan ke karan usake mool sanskaran mean ek aisi bhavyata bhi thi aur prayog se kahian adhik mahattv hibroovali baibil ke shabdasauandary ka tha, jo kuchh prachin anuvadoan mean sahaj hi kho gaya tha. vakyakhand mean sanjna ka ek vishesh sthan hota hai aur vibhaktiyoan ki aj jaisi anivaryata us samay thi bhi nahian, kyoanki yah ek mahanh vastavik kalpana thi, jo yahoodiyoan ki apani thi tatha shabdoan ke prati unaka sanvedan marmasparshi tha.

is prakar kuchh shabdoan mean hi samarthy aur tivrata hoti thi, kyoanki ve shabd lagoo n hokar bij roop mean hote the. isake atirikt prachin dharm niyam ki vishayavastu vyapak roop se sugam hai. vishayavastu ke ruchikar hone aur alp-samay-sadhy hone ke gunoan ke karan isaki gathaean,varnan, natyagiti bhavishyavaniyaan, sooktiyaan, laghu kathaean sabhi ne milakar ek savayav akar-prakar dharan kar liya tha. aant mean navin dharm niyam mean eesa ke vachan haian. at: unhean samajhane mean tho di bhi chook athava bhram ho jane par n keval ulajhan hi badh jati hai, balki sanpoorn ashay hi bhrasht ho jata hai. isalie isamean ashchary nahian ki girajagharoan ne anuvadoan ko uchit nahian samajha.

phir bhi viliyam tianden ne baibil ke aangrezi anuvad ka pratham pramanik prayas kiya. usane mool italiy sanskaran ka upayog kiya, jo pandrahavian shatabdi mean itali mean taiyar kiya gaya tha tatha chaudahavian shatabdi mean kie ge viklif ke anuvad ka sahara bhi liya tha. anuvad ke lie usane saralatam aangl shabdoan ko chuna aur is prakar janasadharan ki bhasha se naikaty sthapit karate hue apana anuvad prastut kiya. tiandel ne 'iraismas aur loothar' (1522-32) aur zianvagli (1524-29) ke joorikh sanskaran ka bhi upayog kiya tha. phir bhi tiandel ki sahajata kahian kahian atapate prayogoan se sanbaddh thi. kiantu tiandel ki baibil ke nikat hokar hi kabaradel ek mahanh dharmopadeshak tha. vah tiandel ki spashtata ko nibhane mean saphal hua hai, kiantu usane use vagmiyata se bhar diya hai. isi nate vah gady ka asadharan shilpi siddh ho jata hai.

kavaradel ke pashchath sanh 1611 tak is disha mean kee prayas kie ge. sat varshoan ke athak parishram se pramanik sanskaran prastut hua. 47 vidvanoan, vishapoan ne laisal aaut aiandÜju ki adhyakshata mean, vestamianstar ke do vishvavidyalayoan mean, is kary ko tin khandoan mean poora kiya.

vidvanoan ne buddhimattapoorvak tiandel ki spashtata aur kavaradel ki layatmak vakpatuta ko kafi had tak chho d diya. unhoanne any anuvadoan se bhi sahayata li aur is prakar apane pramanik anuvad ko ek suvyavasthit sauandary tatha sangitatmak svar madhuri pradan ki jisaka aangrezi bhasha mean dubara paya jana sanbhav nahian hai. isase keval yahi bhar nahian hua ki usamean ibrani ka sahaj sauandary aur tatvik shakti akshunn rahi balki uchit shabdoan mean, use ek "chitratmak" aur gitatmak gun prapt ho gaya jo atyuttam aangrezi pratibha ka parinam hai. yah janata ki boli mean ghulamil gaya hai. vidvanoan ka kahana hai ki usake 93a shabd aangrezi ke haian. usaka shabd kabhi bhi prapt ya sikha hua nahian hai tatha anuvad mean grihit shabd bilakul hi nahian hai.

ashay ka spasht hona zaroori bhi tha kyoanki eeshvari pustak mane jane vale granth mean duroohata ki koee guanjaish nahian honi chahie thi. yadyapi shaili bolachal ki hi honi avashyak thi taki log samajh sakean, tathapi ganvaroopan ke lie bilakul hi sthan n tha. phir, shabdoan ka saral hona bhi zaroori ya aur yatha avasar sauandary tatha sanyam bhi apekshit tha. pramanik anuvad mean in sabhi gunoan ka prachury tha.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh