हिन्दी की सामासिक एवं सांस्कृतिक एकता -डॉ. जगदीश गुप्त
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- lekhak- d aau. jagadish gupt
hindi sahity jis pradesh mean shatabdiyoan se racha ja raha hai usaki bhavanatmak prakriti aur bhashik chetana praranbh se hi samasik evan samanvayatmak rahi hai. usaka ek praman to yahi hai ki jahaan hinditar pradesh apani pahachan gujarati, marathi, bangali pradeshik namoan se karate haian. vahi ve hindi bhashi logoan ke lie ‘hindustani’ shabd ka prayog karate he. vastav mean yah sahi hai ki madhyadesh ke nivasiyoan ne apani asmita ka kabhi desh ke itar bhagoan se alag karake prastut nahian kiya. yah bhi akasmik nahian hai ki vaidik kal se aj tak bharatavarsh ki sarvajanik chetana ko vyakt karane ka dayitv jis bhasha par bhi aya vah adhikatar isi kshetr se sanbaddh rahi hai. sanskrit, pali, prakrit aur apabhransh ke jo roop deshavyapi sanpark ke sadhan bane, ve isi kshetr se sanbandhit rahe haian. yah kahana anuchit n hoga ki bharat desh ka saanskritik santulan-biandu ganga yamuna ki ghati mean visheshatah keandrit raha hai. ram, krishna aur buddh jaise avatari purushoan ki janmabhoomi tatha kashi, mathura, mayapuri (haridvar), naimisharany aur prayag ki puny bhoomi deshavyapi akarshan ka kendr rahi hai. ‘mathura’ ke sath dakshin ki ‘madura’ aur ‘kashi’ ke sath ‘kaanchi’ ka nam abhinn roop se ju da hua hai. padmanabharamh ke chitroan mean ek or vishvanath aur doosari or rameshvaramh ke shivaliang ka samaroop alekhan is bat ka praman hai ki hinata aur shreshthata se sarvatha bhinn, samata ka ek vyapak manobhav sada sammanajanak mana gaya hai. bhagavatakar se kaveri-tatavasi vaishnavoan ka jitana atmiyatapoorn parichay raha, usase kam atmiyata vrindavan ke parichay ki pragadhata mean nahian milati. isi vrindavan ne nadiya dvip ke chaitany mahaprabhu ju d hue haian, jinake vyaktitv mean ek or git govind ki padavali aur doosari or chandidas aur vidyapati ke pad aise abhinn roop se sangrathit hue haian ki unhean alag karana sanbhav pratit nahian hota. gujarat ke narasi mehata aur sooradas tatha mira ka jitana ghanishth sanbandh hai utana sahity ki samasik chetana ke bina kisi prakar kalpit nahi kiya ja sakata. maharashtr ke ekanath, namadev aur tukaram ke padoan mean jo jnan, vairagy aur bhakti ki samanvit bhavana vyakt huee, vah gorakhanath, kabir aur nanak ki vani se ju di dikhaee deti hai. nathoan aur siddhoan ka sahity poorvi paranpara aur raso tatha viragathaoan ka sahity pashchimi paranpara ka pratinidhitv karate hue hindi ki vishal chetana mean ekanvit ho gaya hai. doha, chaupaee tatha any samaroop chhandoan ne ise ek sootr mean bandha hua hai. ‘vinayapatrika’ ka ‘harishankari’ pad isaka anyatam udaharan hai. dakshin ke anek vaishnav acharyoan ne vridavan ko apana keandr banakar bhagavat mahatmy ki us vriddha bhakti ki katha ko sarthak kar diya hai jo jnan vairagy roopi apane shashvat putroan ko lekar dravi d desh mean utpann huee, karnatak mean badhi, gujarat mean boodhi huee kiantu vriandavan tak ate ate ‘navinev suroopini’ ho gee. usi bhakti ka navonmesh hindi bhashi kshetroan mean soor, tulasi, mira, kabir, jayasi jaise saanpradayikata rahit udar evan udatt prem bhav se paripoorn santoan ki vani hindi sahity ko de gaya. kashmir ki samriddh kavyashastriy paranpara sanskrit se hoti huee hindi tak aee aur riti kavy ke roop mean saudaryatmak abhivyakti se yukt adbhut muktak sahity de gee, jisane ratnakar aur unake bad mujh tak apana prabhav jivant banae rakha. rasakhan, rahim, jayasi jaise kaviyoan ki rachanaoan ko dekhakar kahian yah nahian lagata ki hindoo aur musalaman ke bich mean kabhi koee saanpradayik vaimanasy raha ho. ramacharitamanas ki prashasti mean likha gaya rahim ka yah doha, jo manas ke gujarati anuvadak dvara uddhrit kiya gaya hai, sahity ke star par manaviy ekata ka asadharan udghosh karata hai.
racharitamanas vimal, santan jivan pran.
hinduan ko ved sam, javanahi prakat quran.
yah rahim ka hi sahas tha ki manas jaise kavy granth par rijhakar unhoanne use apane lie quran ke saman priy man liya. krishna bhakti aur ram bhakti ne bhasha bhed, jati bhed, sanpraday bhed tatha pradesh bhed sabaka atikraman kiya hai aur bhakti ke jis svaroop ki sthapana inhoanne ki, usamean ooanch nich aur chhuachhoot ka kahian koee sthan nahian hai. soor ne likha hai-
b di hai ram nam ki ot
baithat sabha sabai hari joo ki kaun b do ko chhot..
isi tarah hariram vyas ne likhaah
bhagati mean kahaan janeoo jati.
tulasi jo bhuja uthakar is bat ka ram ke dvara udghosh karate rahe ki ram nam sabako pavan karane mean saksham haiah
svapach, sabar, khas, jaman j d, pavan kol kirat.
ram kahat pavan param, hot bhuvan bikhyat.
unhoanne yah bhi likha haiah
bhagativant ati nichu prani.
mohi pran priy as mam bani.
praranbh se hi hindi sahity ne jis adarsh ko pratishthit kiya vah saanskritik ekata, manaviy samata tatha sare sansar ko apane bhavanatmak vistar mean samet lene ki, deshavyapi hi nahian, vishvavyapi samasik chetana se yukt ho raha hai.
maharaja chhatrasal ke guru mahamati prananath ne kh di boli hindi mean quran tatha itar dharmagranthoan ke shreshth tatvoan ka jnan prastut karake jo samanvay kiya hai vah rashtrapita mahatma gaandhi ke sanskaroan mean prakat hokar svatantrata sangram ka sashakt hathiyar bana. svami prananath ke dvara ‘eeshvar alla tere nam’ ki bhavana kabir se adhik prananath ki den hai. kabir ki tarah hi prananath ne bhi dharmoan ke adanbaroan aur sankirnataoan ki alochana bhi ki.
hindi musalaman re phirangi ke jane hodi bodi jain apar.
badean soan bodh badhariya kari agani udekar ..
shri nanakadev dvara samarthit evan sammanit sant vaniyoan ka sangrah vyapak hindi bhasha ki vividh chhaviyoan se yukt guru granth sahab pahala dharm granth hai jisane hindi ko itana b da gaurav pradan kiya. ramacharitamanas avadhi ki kavy rachana hokar bhi sare bharat mean dharmagranthoan ki tarah poojit hua daur aj desh videsh ki anekanek bhashaoan mean usake anuvad upalabdh haian. lokapriyata ki drishti se baibil ke bad manas ka sthan ata hai, kiantu baibil kavy granth nahian hai, jabaki manas ek atyant utkrisht kavyagranth hai. mere guru bhaee svargiy phadar kamil bulke ne apane vyaktitv ke dvara is vibhed ko bhavanatmak star par mita diya, jisaki sahityik mahatta uttarottar badhati hi gee aur aj bhi badhati ja rahi hai. marishas, soorinam adi deshoan mean jo bharatiy mool ke log ge, ve apane sath ramacharitamanas ki prati aur prerana lete ge, jo aparajey siddh huee. aj bhi aise anek deshoan mean bharat ki mahatta ramacharitamanas ke karan mani jati hai jisaka gaurav hindi ko milata hai. mahamati prananath ka ‘kalajamasvaroop’ bhi pranami sanpraday dvara dharm granth ke roop mean pooja jata hai. isaki prasiddhi utani nahian huee, kiantu isake dvara bhi hindi kavy ka mahatv pratishthit hua, isamean koee sandeh nahian. ab yah granth prakashit hokar sarvasulakh ho chuka hai. gujarat mean janme svami dayanand sarasvati ne apane dharmik vicharoan ko gujarati mean n likhakar ‘satyarth prakash’ ke nam se hindi mean likha. unake dvara pravirtit ary samaj ke anuyayiyoan dvara yah bhi dharm granth ke roop mean pooja jata hai. uparyukt charoan granth akhil bharatiy prabhav rakhate haian aur unaki kendriy bhavana samasik sanskriti ko prerani deti hai. hindi ka varchasv jin logoan ke dvara badha ve sabhi hindi kshetr ke nivasi nahian the aur n hindi sada sabaki matribhasha hi rahi atev aj hindi ko hinditar bhashabhashi logoan dvara paraee bhasha ke roop mean dekha jana rajanitik karanoan ka hi dyotak siddh hota hai. usake lie koee saanskritik adhar nahian hai.
bharateandu se lekar aj tak hindi sahity ka jo vikas hua hai, vah bhi mool is dhara se vichchhinn nahi hai. bharateandu hindi mean svabhasha ki chetana ke ne sandarbh mean adi pravartak kahe ja sakate haian kyoanki unhone pahali bar aangrejoan ki aur aangreji ki gulami ke viruddh deshavasiyoan ko sachet kiya. aj ka bharat aangrejoan ki paradhinata se mukt ho chuka hai parantu aangreji ki gulami abhi tak use jak de hue haian. videshoan ke kutsiv prabhav ne chhadm sanskriti aur jhoothi adhunikata ke mohan ne tatha bharatiy bhasha ke prati svabhiman ki kami ne use is vidanbanapoorn sthiti se abhi tak ubarane nahian diya hai, jabaki varshoan se hindi rajabhasha ka pad de diya gaya hai. bulke ji ne thik hi kahatha ki ‘‘bharat mean aangreji ‘bahurani’ aur hindi ‘naukarani’ banakar rakhi ja rahi hai.’’ dvivedi yug mean ‘bharat bharati’ ke madhyam se gupt ji ne jis gahari rashtriy bhavana ke sath desh ke punarudvar ka sankalp kiya tha vah aj bhi dhooandhane se nahian mil raha hai. gaandhiji ne aangrejoan ke sandarbh mean ravindranath ke prashnoan ka svamaran karate jo kuchh likha tha vah aj bhi smaraniy tatha mananiy haiah ‘‘ kavi samrat ke barabar mujhe bhi khuli hava par shraddha hai. mai nahian chahata ki mera ghar sab taraph kh di huee divaroan se ghira rahe aur usake daravaze aur khi dikiyaan band kar di jaean. mai bhi yahi chahata hooan ki mere ghar ke as pas desh videsh ki sansakriti ki hava bahati rahe. par mai yah nahian chahata ki us hava mean jamin par se mere pair ukh d jaean aur mai auandhe muanh gir p dooan. mai chahata hooan ki hamare desh ke javan l dake l dakiyoan ko sahity mean ras ho to ve bhale hi duniya ki doosari bhasha ki tarah aangreji bhi ji bharakar padhean. phir mai unase asha rakhooanga ki ve apane aangreji padhane ke labh d aau. bos, ray aur khud kavi samrat ki tarah hindustan ko aur duniya ko dean, lekin mujhase yahi nahian bardasht hoga ki hindustan ka ek bhi adami matribhasha ko bhool jae, usaki hansi u dae ya usase sharmae ya use yah bhi lage ki vah achchhe se achchha vichar apani bhasha mean nahian rakh sakata.’’ mahatma ji ka chah vaktavy rashtrabhasha ke bina desh ko gooanga kahane se kam mahatv nahian rakhata. vastutah adhunik hindi sahity mean paranpara, prayog aur pragati ka nee kavita, nee kahani aur nee alochana adi ke kshetr mean, jo samanvit roop milata hai usaka karan yahi sajagata hai ki aangreji bhasha ki tarah bharatiy sahity ki adhunikata bhi manasik gulami ka karan n bane. janavadi chetana ki bhi do dharaean milati hai, ek rahul aur yashapal ki hai jisamean hindi ke saanskritik gaurav ki asthapoorn pratishtha hai. doosari dhara mulkaraj anand aur sajjad jahir jaise logoan ki hai, jo aangreji aur urdoo ke age hindi ko pichh d़a hua samajhate haian. unhean hindi ki lok chetana aur lok bhasha evan lok kavyaroopoan se yukt prakriti ki mahatta, prabhavashakti tatha vyapti par astha nahian hai, jabaki hindi apani inhi visheshataoan ke karan urdoo se kahian adhik samriddh siddh huee hai. devanagari lipi ne use aur adhik vyapak banane mean advitiy sahayog diya hai. svargiy suniti kumar chatarji jaise bhashavidh bhi hindi ke lie roman lipi ki vakalat karane lage the. aj ham rajarshi purushottamadas tandan ka adar ke sath smaran karate haian, jinhoanne aantarrashtriyata ke nam par nagari lipi ke aankoan ke bahishkar ka virodh kiya tha. bhale hi ve saphal n hue hoan par unaka drishtikon saanskritik svabhiman ki drishti se sahi tha. rajanitik samajhaute se bani ‘hindustani’ jaisi kritrim siddh huee vaise hi aankoan ki bat bhi svabhavik pratit nahian hoti. kalakar ke nate mai to ise asuandar bhi manata hooan. har bhasha aur lipi ki ek prakriti hoti hai jisako vikrit n karana sanskriti ka dyotak hai. samasikata aur samanvay ke nam par rajanitik dabavoan se bhasha ke roop ko vikrit karana hindi ki tejasvita aantatah kabhi svikar nahian karegi, kyoanki use any bhashaoan ke gaurav aur prakriti ke samman ka bhi dhyan hai.
rahul ji ne hindi sahity sammelan ke 35vean adhiveshan par sabhapati pad se 1947 mean banbee mean jo bhashan diya tha usamean un savaloan ka satik uttar diya gaya hai jo aj tak rajanitik karanoan se barabar uchhale jate haian. unhoanne likha ‘‘hindi ke rashtrabhasha hone ke lie jab kaha jata hai to kahian n kahian se avaj nikalati haian ki hindi vale sare bharat par hindi ka samrajy sthapit karana chahate haian. yah unaka jhootha prachar hai aur ve hinditar bhashabhashiyoan ke man mean yah bhav paida karana chahate haian ki hindi ko sangh bhasha banane par unaki bhasha ka sahity aur astitv hi mit jaega, yah vichar sarvatha nirmool hai. apane kshetr mean vahaan ki bhasha hi sarvesarva hogi. is tarah u disa, aandhr, shimala, keral, karnatak, maharashtr, gujarat, panjab aur asam mean vahaan ki bhashaoan ka sahityik aur rajanitik donoan kshetroan mean nirbadh rajy rahega. hindi ka kam to vahaan hi p dega jahaan ek praant doosare praant se sanbandhit hoga. isako kaun nahian svikar karega ki bangala, u diya, marathi, gujarati, telugu aur malayalam bhashabhashi jab ek jagah adhikadhik mileange to unake apasi vyavahar ke lie koee ek bhasha honi chahie.’ kahana n hoga ki vartaman paristhiti mean hindi ke atirikt any koee bharatiy bhasha yah kary karane mean saksham nahian hai. rahul ji ne itihas ka sakshy dekar is bat ko siddh kiya hai ki ashok ke samay se harsh ke samay tak uttar bharat mean lok-bhasha ki shakti ke karan hi rajanitik keandr saanskritik keandr ka gaurav pate rahe. isaka arth dev-bhasha sanskriti ki avamanana nahian hai. unhoanne spasht kaha ki hindi ki paranpara aantarapraantiy sadhu sansthaoan se ju di hai, jo kuanbh ke mele ke samay ‘hindi mean aur siph hindi mean’ apas mean batachit karate haian. unhoanne ye bhi kaha ki isaka gaandhiji ke dakshin mean hindi bhasha prachar se koee sanbandh nahian hai. hamari aj ki hindi sansthaoan mean sadiyoan pahale yah kam ho raha hai. unhian akha doan ke ek pratinidhi atikechanagiri ne sanvath 1866 mean soviyat ke bakoo nagar ke pas jvala ji ke mandir par jo shilalekh khudavakar lagaya vah kh di boli hindi mean hai. rahul ji ne sadhuoan ke akha doan ki aitihasik mahatta ko rajanitik aur saanskritik donoan hi staroan par mahatvapoorn mana hai. unaka kahana hai ki sahity star par bhi unaka yogadan upekshaniy nahian hai yah kahana bhramak hai ki hindi ke pakshadhar keval uttar bharatiy rahe haian aur hindi valoan ne apani bhasha aur sahity ko asadharan mahatv diya hai. dakshin bharatiy logoan se use manavane ka duragrah kar rahe haian. vastu saty yah hai ki jis tarah hindi madhyadesh se udbhoot hokar poorv aur pashchim mean phaili usi tarah usaki vyapti uttar aur dakshin mean bhi huee. yah bat doosari hai ki kahian kuchh adhik huee to aur kahian kam. isaka ek pramukh karan to yahi hai ki dakshin ki bhashaean aryetar bhasha samooh se sanbandhit haian aur unaki antarik sanrachana sanskrit aur usaki anuvarti evan usase prabhavit bhashaoan se bhinn hai. yah bat manate hue bhi is tathy ki apeksha karana uchit nahian hai ki sanskrit shabdavali ki prachurata tamil ko chho dakar shesh dakshin bhashaoan mean paryapat matra mean milati hai. telugu mean to vah sarvadhik hai. hindi ke sahityik roop mean tatsam shabdavali ki prachurata isilie svabhavik lagati hai ki akhil bharatiy star par bangala, marathi, gujarati aur telugu se usaka adhik sahachary siddh hota hai. tamil ke bhakti sahity se hindi sahity sidhe to nahian kiantu anuvadoan ke madhyam seavashy prabhavit hua. kuchh tamilabhashiyoan ne svayan hindi sahity ko samriddh kiya, isamean bhi sandeh nahian. malayalam ke sahity mean travanakor ke janapriy kaviraj svatitirunal (janm 1813 ee.) mean hindi mean anek maulik kavitaoan tatha natakoan ki rachana ki. ve marathi tatha any bharatiy bhasha ke jnata the aur bharateandu ke agrani the, yah aitihasik saty hai - sudoor dakshin sahity ke srijan ka yah praman dakkhini hindi se kam mahatvapoorn nahian kaha ja sakata. keraliyoan ko hindi ko den’ namak pustak ke tisare adhyay mean ji. gopinathan ne isaka vistar se varnan kiya. tamil ke mahanh sahityakar subrahamanyam bharati ne bharateandu ki tarah rashtriy chetana se yukt anek rachanaean ki aur hindi mean bhi unaki gati thi. hindi sahity mean desh ka sanpoorn svaroop bhaugolik star par pratibianbit hota, isake anek praman haian. ramacharitamanas rameshvaramh ka smaran karata hai. padmakar panditaraj jagannath ki tarah tailang brahman the apani kavita mean minagadh, banbee aur kalakatte se lekar mandaraj (madras) tak phirangiyoan ki phauj ko parabhoot dekhana chahate the. bhooshan shivaji ke yash ke vistar ka varnan karate hue kahate haian, “karnatak lauan sabadesh bigooanje.” hindi ke any sevi seth govindadas ne 1965 mean apane vishesh hindi sammelan ke adhyakshiy bhashan mean is bat ko spasht kiya hai. dakshin mean sabhi aangreji ke pakshapati nahian hai. unhoanne isaka udaharan diya hai ki dakshin mean bhi dev bhasha ki chetana hai aur aangreji ka virodh karane vale tejasvi purush hai. kendriy hindi sansthan, agara ke dikshaant samaroh ke avasar par d aau. motoori satyanarayan ne hindi ka jitane bal ke sath samana kiya vah anek hindi bhashiyoan ke lie bhi prerak kaha ja sakata hai. ve sarvadeshikata evan rashtriyata ke pratik roop mean hindi ki das bhoomikaean manate haian - pradeshikata, rashtriyata, prashasanikata, sarvadeshikata, janapadiyata, aantapradishikata, saanskritik samasikata, aantarrashtriyata, bharatiyata, saanskritik pratikatmaka tatha aantarrashtriy madhyam hone ki bhoomika dvara unhean abhihit kiya ja sakata hai. d aau. shankararajoo nayadoo ‘kab ramayan’ aur ‘ramacharitamanas’ ki tulana karake is bat ke anek praman pastut karate haian ki tulasi par kanban ka nishchit prabhav p d hai. nirala ki mahakavyopama kavita nam ki shakti-pooja krittivas ki bangala ramayan se anuprerit hai yah bat suvijnat hai. vastutah sahity aur sanskriti ko khandit roop mean akalit nahian kiya ja sakata. lipi mean bhed ke karan bharatiy sahity mean jo alagav abhi bhi bana hua hai vah dhire-dhire mitata ja raha hai. aisi anek patrikaean prakashit ho rahi haian jinamean vibhinn bharatiy bhashaoan ka sahity devanagari lipi mean liya jata hai aur hindi mean usaka anuvad prastut kiya jata hai. yah kary b de paimane par hona chahie, bharatiy sahity ko bhasha-bhed se oopar uthakar ekatmak roop mean dekhana vastutah yatharth drishti parichayak kaha jaega. maianne gujarati aur brajabhasha krishna-kavy ka tulanatmak adhyayan karake yah paya ki lipi aur bhasha ka aantar utana b da nahian hai, jitana saanskritik ekata ka bhav. samasy bharatiy sahity mean jitani udat bhavanaean aur jitani manaviy sanvedanaean vyakt huee hai ve videshi sahity se tulana karane par alag pahachani ja sakati haian. bharatiy sahity ki yah bahuayami ekata hindi ki samajik evan saanskritik ekata ka mool adhar hai.
tika tippani aur sandarbh
sanbandhit lekh
| kramaank | lekh ka nam | lekhak |