हिन्दी साहित्य में सामासिक संस्कृति -डॉ. मुंशीराम शर्मा
| chitr:Icon-edit.gif | yah lekh svatantr lekhan shreni ka lekh hai. is lekh mean prayukt samagri, jaise ki tathy, aank de, vichar, chitr adi ka, sanpoorn uttaradayitv is lekh ke lekhak/lekhakoan ka hai bharatakosh ka nahian. |
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- lekhak- d aau. muanshiram sharma
om hi tath hai, om hi sath hai. om akshar hai. atah tath aur sath bhi akshar hai isake viparit etath aur atash haian. sanskriti tath ki or le jati hai. yah jo kuchh apake samane hai, panchabhootoan ka bana hua hai. panchabhootoan panchatanmatraoan ke vikar haian. vikar kary hai, atah asath hai. use desh kal ki apeksha hai. jo desh vishesh tatha kal vishesh mean utpann hua, vah vinashvar hai. desh aur kal svayan vikar haian. srishti ke sath unaka nam liya jata hai. usake poorv nahi. samudradarnavadadhi sanvatsarojayat akash ke sath desh aur kal donoan se oopar hai. desh par vichar karo to aant mean kal rah jaega. desh ki samapti par yahi to kahoge ki itana samay vichar mean nikal gaya. isi prakar kal par chiantan karo to jnan hath rahega kal nahian. atah desh aur kal ki apeksha jnan ka mahatv adhik hai. kiantu jnan se bhi oopar bhav hai. jnan ke sath sath aur asath donoan visheshan ju d sakate haian. bhav ke sath aisa nahian hota. vah sath hai, asath nahian. bhav ka arth sat hai. bhav bhoo dhatu se banata hai jisaka arth hai hona. jo hai, vahian sath hai. sath ka arth bhi satta, asttiv ya hona hai. jo bhav hai, jisaki satta hai, vah asath ho hi nahi sakata.
is prakar bhav jnan ke bhi oopar hai. jnan mean janana hai to bhav mean hona hai. jnan kisi satta ka hoga ya usake gunoan ka. bhav svayan satta hai. om bhi sath hai. isi hetu use tath kaha jata hai. etath kshar hai to tath akshar hai, om hai. yah (etath) samane hai, iandriyoan ka vishay hai, to tath door hai, paroksh hai. tath desh aur kal donoan ke oopar hai. sath bhi aisa hi hai. om isi karan akshar hai, sath hai aur tath hai. phir bhi vichitrata yah hai ki tath etath mean samaya hua hai. isaka karan hai tath ka door se door aur samip se samip hona. eeshopanishadh ne isi tathy ko ‘tadvare tadvantike’ shabdoan dvara kaha hai.
‘etat’ mean bhi desh ki doori aur samipata hai. etath ka kshetr vishal he. isamean sharir samip he, to taroan se bhara akash door hai. desh ke sath kal bhi samip aur door hota hai. in panktiyoan ke likhane ka samip he, to bhoot aur bhavishy donoan door hean. vaise kshan kshan mean bhoot aur vartaman pdile hue haian. phir bhi desh aur kal donoan ki iyatta hai. jise ham ‘om tath sath’ kahate haian, vah desh aur kal donoan ki samaoan se pare hean. vah deshakalatit hai. oopar desh se kal aur kal se jnan me pravesh pane ka ullekh ho chuka hai. jnan desh aur kal donoan ka hota hai. kiantu yah jnan tant mean jakar chup ho jata hai. tath ko isi anirvachaniy aur tath mean jakar chup ho jata he. tath ko isi hetu anirvachaniy aur ajney kaha gaya he. tath bhav hai aur jnan se oopar hai. bhav jnan ka nahian, anubhooti ka vishay hai. bhagavan bhavavashy haian yasvayan bhavaroop he. jab tak ham bhav mean pravisht nahian hote, tab tak usaki anubhooti nahian kar sakate.
bhav mean pravesh karata hai kavy. kavy ko sahity bhi kaha gaya hai kyoanki vah sahit ke sath sah ka bhav bhi rakhata hai. kavy hitakar hai, kalyanakarak hai, to bhav ke sath jnan ko bhi milata hai. vah mangalamay hone ke sath jnanavardhak tatha vicharottejak bhi he. usamean etath aur tath donoan mile rahate haian. haan, jab kavi svayan bhavamagn hokar rasadasha mean pahuanch jata hai or apane pathakoan, kavyarasikoan ko bhi pahuanch jata hai aur apane pathakoan, kavyarasikoan ko bhi pahuancha deta hai, tab vah jnan, vichar pad adi sabhi se door hai. sharir ke bhav se bhi sanprikt. bas yahi sthiti anirvachaniy kahi gee he. is sthiti mean kavyanand brahnamanand ka sahodar ban jata hai.
jab ham hindi sahity ya kavy mean ‘samasik sanskriti’ ki bat kahate haian tab bharatiy hi nahian, eerani, arabi, yooropiy adi ve sabhi saanskritik visheshataean a jati haian jinake sath hamara sanpark hua hai. mere vichar mean sabhyata ka bahuroopa hai, sanskritik nahian. sabhyata sabhyoan ke vyavahar ka nam hai jo anek roopoan mean abhivyakti hoti hai. sanskriti aantarik hai aur vah sabhi ke lie samaroopa hai. sabhyata etath se ju di hai to sanskriti tath se. ek mean aihikata to doosari mean amushmikata hai. ek mean bahay vaibhav hai to doosari mean aantarik sanpada. bahar se jitana bhi ham aandar chaleangean, utane hi ekata ke nikat pahuancheange. sanskriti isi disha mean ekata ki sanvahika ban jati hai.
kavyoan ke bhi kee star hai. bhavadhara bhi uchchavach tarangoan mean anek roop dharan kar leti hai. tath ko hamane etath samavisht kaha hai. isi etath ke roopoan ke sath khelati huee bhavarashi kabhi virata ka, to kabhi harsh, shok, prem, bhay, ghrina adi ka kavach pahan leti hai aur bahar se bhitar tak ke pradeshoan ke unmukt kar deti hai. vishuddh tath mean pravesh kara dene vale kavi viral haian. koee apako hansa dega to koee rula dega. kisi kisi ke kavy ko padhakar apaki bhujaean ph dakane lagegi, to koee kavy apako ragonmatt kar dega. ise ham kavy ki vishuddh bhagavat sthiti nahian kaheange. isamean aihikata ke svar hai, mookasvadan vali, bhavavibhar kar dene vali, tatsanbandhini, paranubhootiparak dhvani nahian hai.
mahakavi chandavaradaee ke prithviraj raso mean aihikata hai, kiantu bahut ooanche star ki aur usi ke anuroop virata tatha prem ki uchchhalit bhavarashi. usamean ary asmita hai, deshanurak hai, shrriangar aur utsah ke prasang hai, balidan hai, vad vivad patuta evan paandity hai, manonayan hai, karmathata hai, parantu vah svar nahian ho sakata jo apako bhitar avasthit kar dean. aantasth hokar tath ki anubhooti mean doob jana karm ki uchchhalakood se ekadam prithakh hai.
kabir mean tark hai, buddhipatav he, khandan mandan hai, akrosh hai, par kahian kahian aant anubhooti ke bhi hadyagrahay chitr haian. raina doori vichhohiya’ hone mean bhagavan se viyukt bhakt ka rodan hai, kahian milan ki chhavi bhi dhvanit huee hai, parantu jnan kaand ki visheshata hai. jayasi meean aihikata aur amushmikata mili haian. prem ki pi da mean jo hardik udgar nikale haian jayasi ko uchchakoti ka bhav sanpann kavi siddh karate haian. ‘dharati sarang mile hut dooo. kaii ninar hai kinh vichhooo’ mean hridayamanthakari jo chitkar hai, vah bhakti virahit kavy mean mil hi nahian sakata. kabir jnanashrayi haian parantu jayasi premashrayi haian. ek ne jnan ke thape de lagae to doosare ne prem ki loriyaan gaee aur sunaee.
soor hadayasanvadi kavi hai. soor ko vatsaly bhav ka sarvopari chitera bhi kaha jata hai. kabir ne bhakt ko bahuriya banaya to jayasi ne eeshvar ko. soor ne bhagavan ko bal roop mean dekha to tulasi ne use pita ya guru ke roop mean. sur ne aantastal ko jitana kureda utana kadachit any kisi bhi kavi ne nahian. vatsaly bhav ki jo jhaanki unhoanne dikhaee, vah adbhut hai, chamatkarimayi hai aur hriday ka nikat se sparsh karane vali hai. gopiyoan ki pramanubhooti bhi soorasagar ki apani visheshata hai. anurog ke ye do svaroop vatsal evan ujjval ras ki anupam samragri prastut karate haian. soor ka bhakt hriday sanskriti ke unnayak in dvividhi chitroan se samalankrit ho raha hai.
tulasi mean jitani aihikata hai utani hi amushkita bhi. unaki drishti jitani samaj par hai, utani hi atma par. samajikata ke sanskar ka svar ‘ramacharitamanas’ ke kanth se unmukt hokar guanjarit hua hai, to ‘vinayapatrika’ atmadhvani se anupranit hai. ‘ramacharitamanas’ sabhyata ke shreshth svaroop ka udghoshak hai, to patrika sanskriti ki antah salila sarasvati hai. tulasi ramamay hai. unake ram sabhyata aur sanskriti donoan ke pratiman haian. unamean tath aur etath ek doosare ke poorak, abhyuday aur niahshreyas ek doosare mean anusyoot, phir donoan ki oordhvashikha, yahi nahian achianty, giragotit avastha sab kuchh ek sath vidyaman hai. tulasi ne apane ram ko hriday haday ka, ghar-ghar ka ram bana diya. samasik sanskritik ka yah roop apako anyatr kahaan milata hai.
hindi ke ritikal mean adhikaanshat: kavi rajyashrit the. rajagharanoan mean ary sanskriti hi chalati thi. musalamani badashahat ke karan kuchh ya eerani rang bhi a gaya tha, parantu vah prabhavi nahian tha. phir chhatrapati shivaji ke uday se 'hianduani' ne 'sumati' ke prachar par bhi paryapt matra mean rok laga di. bhooshan ka ojasvi kavy chandravaradaee ki yad dilane laga. bharateandu ke sath hindi ke jis naviy yug ka praranbh hua, vah ary asmita ke varchasv ki pun: pratishtha karane laga. maharshi dayanand ka yogadan is sandarbh mean avismaraniy hai. aj sanvidhan ki manyata ke anusar hindi svasantr bharat ki rajabhasha hai. usamean samajik sanskriti ubhar kar abhivyakt ho rahi hai. hindi ke viragathakal se chalakar bhaktikal ke kavy mean jis sanskriti ka utkrisht unamesh hua, vah uttar pradesh hi nahian, bharatavarsh bhar ki amooly dharohar hai. brajadhara to is kavy se dhany huee hi, avadh, buandelakhand, bihar, rajasthan aur phir dakshin ke telang, tamil, garjar adi pradesh bhi sanskriti-upasana ke kamaniy keandr siddh hue. bang aur kaliang tak yah sanskriti sanpratishthit huee. sabhi pradeshoan evan aanchaloan mean is samasik sanskriti ki dhoom mach gee. krishna aur ram donoan hi is sanskriti ke amooly adhishthan ban gae. mahatma gaandhi ki prarena se vardha mean jo hindi ki rashtrabhasha prachar sanbadhi samiti sangathit huee, usane dakshin mean visheshat: aur samagr bharatavarsh hi nahian, bharat se bahar ke deshoan mean hindi dhvaj ko phahara diya. tritiy vishv hindi sammelan isaka jita jagata udaharan hai. jin mahanubhavoan ne hindi prachar kary mean apana sahayog pradan kiya hai, ve sabhi hamare lie vandaniy evan abhinandaniy haian. jayatu hindi, jayatu bharat.
tika tippani aur sandarbh
sanbandhit lekh
| kramaank | lekh ka nam | lekhak |