मुग़ल काल 7

abdulanabi ka patan

isi samay mukhy sadar abdulanavi ke khilaf tahaqiqat huee jo kalyan karyoan hetoo bhoomi "madad-e-mash" ko baantane mean bahut bhrashtachari aur tanashah nikala. usane bhrashtachar aur anachar se bahut sampatti arjit kar li thi. vah dharmandh tha aur isalie usane shiyaoan aur mathura ke brahman ko usake vishvasoan ke karan phaansi ki saza de di thi. sabase pahale abdunabi ke adhikar chhin lie gaye aur madad-e-mash ko baantane ke lie pratyek soobe mean ek-ek sadar ki niyukti ki gee. jaldi hi use barkhast kar diya gaya aur use haj ke lie makka jane ka adesh diya gaya. lagabhag isi samay 1579-80 mean poorv mean vidroh hua. qaziyoan ne akabar ko dharm-virodhi kahate hue anek fatave diye. akabar ne vidroh ko kuchal diya aur qaziyoan ko k di sazayean dian.

mullaoan ko sabaq

mullaoan se nipatane ke lie apani sthiti aur mazaboot karane ke khyal se mahazar ki udaghoshana ki. jisamean kaha gaya ki yadi akabar ne quran (mujatahit) ki vyakhya mean samarth vidvanoan mean paraspar matabhed ho to akabar "sarvadhik nyayashil aur viveki" hone ke nate aur khuda ki nazaroan mean isaka darja mujatahidoan se ooancha hone ke karan unamean se kisi bhi vyakhya ko svikar kar sakata hai jo "desh ke labh mean aur bahusankhya ke hit mean ho." usamean yah bhi kaha gaya ki akabar yadi "quran ka anusaran karate hue aur desh ke labh mean" koee naya hukam jari kare to use sabako svikar karana hoga.

dharmik sthiti ko samany banane ka prayas

is ghoshana, jis par pramukh ulemaoan ke hastakshar the, ki vyakhya galat dhang se "amoghatv ka adesh" ke roop mean ki jati hai. akabar ne quran ki vyakhya mean samarth vyaktiyoan mean paraspar matabhed ki sthiti mean hi kisi ek vichar ko sahi batalane ka adhikar apane hath mean liya. akabar ne tab bhi vishal dharmik sahanashilata ki bat kahi jabaki desh ke vibhinn bhagoan mean shiyaoan, sunniyoan aur meanhadaviyoan mean bahut khoon-kharaba ho raha tha. is bat mean sandeh nahian hai ki samrajy mean dharmik sthiti ko samany banane mean mazahar ka apekshit prabhav hua. lekin desh ke vibhinn dharmoan aur sampradayoan ke logoan ko ek sthan par bithane mean akabar ko bahut kam saphalata mili. ibadatakhane ki charchaoan se vibhinn dharmoan ke logoan mean behatar samajh paida hone ke sthan par aur adhik k davahat paida ho gayi. kyoanki pratyek dharm ke pratinidhiyoan ne doosare dharmoan ko nicha batakar apane-apane dharm ko anyoan se behatar siddh karane ki koshish ki. isalie 1582 mean akabar ne ibadatakhane ki charchaean band ki di. lekin usane saty ki talash ka kam chho da nahian. usaka ghor alochak badayooanni kahata hai ki "log rat-din khojabin karane ke alava aur kuchh nahian karate."

akabar ne hindoo dharm ke siddhaantoan ko janane ke lie purushottam aur devi ko amantrit kiya aur zarathushtr dharm ke siddhaantoan ki vyakhya ke lie meharaji rana ko bulavaya. eesaee dharm ke siddhaantoan ko aur samajhane ke lie usane kuchh purtagali padariyoan se bhi bheant ki. usane goa mean apane doot bheje aur purtagaliyoan se do vidvanh dharm pracharakoan ko apane darabar mean bhejane ki prarthana ki. purtagaliyoan ne akabiba aur ko mansarat bheja, jinhoanne lagabhag tin varsh akabar ke darabar mean vyatit kie. unhoanne isaka moolyavan vivaran chho da hai. parantu akabar ko eesaee banane ki unaki asha ka koee niradhar nahian tha. akabar jainiyoan ke sampark mean bhi aya aur unake kahane par kathiyava d ke pramukh jain sant hiravijay soori ne usake darabar mean do varsh bitae.

alag-alag dharmoan ke netaoan ke sampark, unaki rachanaoan ke adhyayan, soofi santoan aur yogiyoan ke sath huee bheantoan ne dhire-dhire akabar ko yah vishvas dila diya ki sampraday aur jatigat bhed hote hue bhi sab dharmoan mean kee achchhi batean haian jo vad-vivad ki garami mean chhipi rah jati haian. usane yah anubhav kiya ki yadi vibhinn dharmoan ki achchhi batoan par bal diya jae to samanjasy aur mitrata ka vatavaran ban sakata hai, jo desh ke hit mean hoga. usane yah bhi anubhav kiya ki namoan aur svaroopoan ki anekata ke bavajood eeshvar keval ek hai. badayooni kahata hai ki shahanashah par sab prabhavoan ke parinamasvaroop dhire-dhire akabar ke dil mean patthar ki lakir ki tarah yah vishvas jam gaya ki sabhi dharmoan mean kuchh achchhe log haian. agar har jagah kuchh vastavik jnan mil sakata hai, to saty ek hi dharm mean kyoan simit rahe.

islam se doori

badayooni is bat par bal deta hai ki isi ke parinamasvaroop akabar dhire-dhire islam se door ho gaya aur usane hindutv, eesaeeyat, parasi dharm adi vidyaman dharmoan ko mila kar ek naye dharm ki sthapana ki. parantu adhunik itihasakar is mat ko svikar nahian karate. unaka vichar hai ki badayooni ne is bat mean atishayokti ka prayog kiya hai. is bat ka koee praman nahian hai ki akabar ne naya dharm chalaya ya chalane ka usaka vichar tha. abul fazal aur badayooni ne is tathakathit naye dharm ke lie tauhid-e-ilahi shabd ka prayog kiya hai. jisaka shabdik arth hai "devi ekeshvaravad". 'din' arthath dharm shabd ka prayog pahali bar 80 sal bad kiya gaya. 80 sal tak nahian kiya gaya tha. tauhid-e-ilahi vastav mean ek aisa marg tha jo soofiyoan se mel khata tha. jo vyakti ichchhuk the aur jinhean akabar manjoor karata tha vah usake sadasy ban sakate the. is marg mean ane ke lie itavar ka din nishchit tha. is marg mean dikshit hone vala vyakti shahanashah ke qadamoan par apana sir rakhata tha aur shahanashah use uthakar mantr deta tha jise soofi bhasha mean (shast) kaha jata tha. agantuk ko dhyan lagakar is mantr ki punaravritti karani p dati thi. is sootr mean akabar ka priy udaghosh 'allah-u-akabar' arthat eeshvar mahanh hai, sammilit tha. dikshit hone valoan ko jahaan tak sanbhav ho maans se door rahana p data tha aur kam se kam apane janm ke mahine mean to aisa karana hi hota tha aur apane janm din par bhoj tatha dan ityadi dena p data tha. diksha ke atirikt isamean koee ritiyaan, adambar ya pooja sthal, koee pujari varg, koee pavitr pustakean ya adesh nahian the. badayooni ka kahana hai ki isake sadasyoan ki bhakti ke char star the arthath sampatti, jivan samman aur dharm ka balidan. se star bhi soofi marg ke staroan ke saman the. dharm tyag ka arth vastutah dharm ke sankirn siddhaantoan par bahy adambaroan ke prati moh ka tyag tha aur yah bhi soofi siddhaantoan ke samantar tha. akabar ne apane shishy banane ke lie n to bal ka istemal kiya aur n hi paise ka. vastav mean b dean hindoo samanto sahit bahut se agraniy saradaroan ne isamean sammilit hone se iankar kar diya. unamean se keval birabal hi isaka sadasy tha.

manushy se ooancha darja

is marg mean dikshit hone valoan ki sankhya bahut kam thi aur unamean bhi bahut se akabar ke apane kripapatr the. atah is marg dvara koee mahattvapoorn rajanitik bhoomika ada karane ki ummid nahian thi. vastutah jab akabar ne yah marg chalaya to vah apani aantarik sthiti ko sudridh kar chuka tha aur is prakar ka yatharthavadi pradarshan karane ki koee avashyakata nahian thi. tab akabar ka uddeshy kya tha? is vishay mean itihasakaroan ne alag-alag mat die haian. badayooni ne isaka karan ayagy chapaloosoan aur adharmikoan dvara akabar ka dimag kharab karana mana hai. usaka vichar hai ki unhoanne akabar ko yah kaha ki vah yug ka "insan-e-kamil" athava "paripoorn manushy" hai. unake kahane par hi akabar ne 'pabos' ki parampara, arthath shahanashah ke samane qadam bosi, shuroo karavaee. yah riti pahale sirf khuda ki ibadat ke lie apanaee jati thi. is tarah ke bahut se udaharan haian jabaki shasakoan ne apane ap mean saansarik aur adhyatmik shaktiyoan ko milaya. abul fajal kahata hai ki yah logoan ke lie svabhavik hai ki vah apane shasak se adhyatmik margadarshan ki asha karean aur akabar logoan ko adhyatmik anand prapt karane aur ek doosare ke virodhi sampradayoan mean samanjasy sthapit karane mean poori tarah samarth tha.

akabar ka lakshy jo bhi raha ho tauhid-e-ilahi usake sath hi khatm ho gaya. dikshit hone valoan ko shast dene ki pratha kuchh samay tak jahaangir ne bhi apanaee lekin jaldi hi ise samapt kar diya gaya. phir bhi raja ka jaduee shaktiyoan ka malik manane ki pravritti bani rahi aur log raja ke sparsh ya pani se bhare bartan par saans chho dane se rog mukt hone ki kalpanaean karate rahe. yahaan tak ki aurangazeb jaisa kathor shasak bhi is vishvas ko to d nahian saka.

sulah-kul

akabar ne doosare tariqoan se vibhinn dharmoan mean sulah-kul arthath shaanti aur samanjasy ke siddhaant par bal diya. usane ek anuvad vibhag bhi sthapit kiya jahaan sanskrit, arabi, grik, ityadi bhashaoan ki rachanaoan ka farasi mean anuvad hota tha. 'sianhasan battisi' 'atharv ved' aur 'baibil' ka anuvad sabase pahale kiya gaya. usake bad 'mahabharat' 'gita' aur 'ramayan' ka anuvad hua. 'panchatantr' jaisi anek rachanaoan tatha bhoogol, ganit aur darshan par bhi anek rachanaoan ka anuvad kiya gaya. 'quran' ka bhi sambhavatah pahali bar anuvad hua.

samajik sudhar

akabar ne anek samajik aur shaikshik sudhar kiye. usane sati pratha band kar di. vidhava keval apani ichchha se hi sati ho sakati thi. chhoti ayu ki vidhavaean jinhoanne vidhava hone tak pati ke sath sahavas nahian kiya hota tha, bilkul bhi sati nahian ho sakati thian. vidhava vivah ko bhi qanooni manyata di gee. akabar ek se adhik patni rakhane ke haq mean nahian tha basharte pahali patni niahsantan n ho. vivah ki ayu bhi badhakar l dakiyoan ke lie chaudah varsh l dakoan ke lie solah varsh kar di gayi thi. madira ki bikri ko simit kiya gaya. lekin inamean se pratyek qadam saphal nahian raha. jaisa ki ham janate haian samajik vidhan ki saphalata bahut kuchh janata ke sahayog par nirbhar karati hai. akabar ka yug andhavishvasoan ka yug tha aur aisa lagata hai ki usake samajik sudharoan ko simit saphalata hi mil saki.

akabar ne shaikshik pathyakram mean bhi kafi sanshodhan kiya. usane naitik-shiksha, ganit tatha dharm-nirapeksh vishayoan jaise krishi, jyamiti, khagol vijnan, prashasan ke siddhaant, tark-shastr, itihas adi par adhik bal diya. usane kalakaroan, kaviyoan, chitrakaroan aur sangitakaroan ko bhi sanrakshan diya. usaka darabar prasiddh vyaktiyoan arthath navaratnoan ki upasthiti ke karan prasiddh ho gaya.

is prakar akabar ke shashan kal mean rajy anivary roop se dharmanirapeksh, samajik vishayoan mean udar aur chetana tatha saanskritik ekata ko protsahan dene vala ban gaya.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

sanbandhit lekh

varnamala kramanusar lekh khoj

a a i ee u oo e ai o au aan k kh g gh n ch chh j jh n t th d dh n t th d dh n p ph b bh m y r l v sh sh s h ksh tr jn rri rri aau shr aah