ब्रजभाषा

[[chitr:Raskhan-2.jpg|thumb|250px|rasakhan ke dohe]] brajabhasha moolat: brajakshetr ki boli hai. vikram ki 13vian shatabdi se lekar 20vian shatabdi tak bharat mean sahityik bhasha rahane ke karan braj ki is janapadiy boli ne apane vikas ke sath bhasha nam prapt kiya aur brajabhasha nam se jani jane lagi. shuddh roop mean yah aj bhi mathura, agara, dhaulapur aur aligadh ziloan mean boli jati hai. ise ham keandriy brajabhasha bhi kah sakate haian. prarambh mean brajabhasha mean hi kavy rachana huee. bhaktikal ke kaviyoan ne apani rachanaean brajabhasha mean hi likhi haian, jinamean sooradas, rahim, rasakhan, bihari lal, keshav, ghananand adi kavi pramukh haian. hindi filmoan aur filmi gitoan mean bhi brajabhasha ke shabdoan ka bahut prayog hota hai. adhunik brajabhasha 1 karo d 23 lakh janata ke dvara boli jati hai aur lagabhag 38,000 vargamil ke kshetr mean phaili huee hai.

brajabhasha ka vistar

shuddh roop mean brajabhasha aj bhi mathura, aligadh, agara, bharatapur aur dhaulapur ziloan mean boli jati hai. brajabhasha ka kuchh mishrit roop jayapur rajy ke poorvi bhag tatha bulandashahar, mainapuri, eta, bareli aur badayooan ziloan tak bola jata hai. griryasan mahoday ne apane bhasha sarve mean pilibhit, shahajahaanpur, pharrookhabad, haradoee, itava tatha kanapur ki boli ko kannauji nam diya hai, kintu vastav mean yahaan ki boli mainapuri, eta bareli aur badayooan ki boli se bhinn nahian haian. adhik se adhik ham in sab ziloan ki boli ko 'poorvi braj' kah sakate haian. sach to yah hai ki, bundelakhand ki bundeli boli bhi brajabhasha ka hi rupantaran hai. bundeli 'dakshini braj' kahala sakati hai. d aau. gulabaray ke anusar- "brajabhasha ka kshetr nimn prakar hai- mathura, agara, aligadh ziloan ko kendr manakar uttar mean yah almo da, nainital aur bijanaur ziloan tak phaili hai. dakshin mean dhaulapur, gvaliyar tak, poorv mean kannauj aur kanapur ziloan tak, pashchim mean bharatapur aur gudagaanv ziloan tak isaki sima hai.

bhashayi sarvekshan tatha any anuveshanoan ke adhar par shrikrishnadatt vajapeyi ne brajabhasha - bhashi kshetr nimnalikhit hai- mathura zila, rajasthan ka bharatapur zila tatha karauli ka uttari aansh jo bharatapur eanv dhaulapur ki simaoan se mila-jula hai. sampoorn dhaulapur zila, madhy bharat mean muraina se bhind zile aur gird gvaliyar ka lagabhag 26 akshaansh se oopar ka uttari bhag (yahaan ki brajaboli mean buandeli ki jhalak hai), sampoorn agara zila, itava zile ka pashchimi bhag (lagabhag itava shahar ki sidh deshantar 79 tak), mainapuri zila tatha eta zila (poorv ke kuchh aanshoan ko chho dakar, jo farrukhabad zile ki sima se mile-jule hai), aligadh zila (uttar poorv mean ganga nadi ki sima tak), bulandashahar ka dakshini adha bhag (poorv mean anoopashahar ki sidh se lekar), gu dagaanv zile ka dakshini aansh, (palaval ki sidh se) tatha alavar zile ka poorvi bhag, jo gudagaanv zile ki dakshini tatha bharatapur ki pashchimi sima se mila-jula hai.

bhashayi braj ke sambandh mean bhashavidh d aau. dhirendr varma ne likha hai- apane vishuddh roop mean brajabhasha aj bhi agara, dhaulapur, mathura aur aligadh ziloan mean boli jati hai. ise ham keandriy brajabhasha ke nam se bhi pukar sakate haian. keandriy brajabhasha kshetr ke uttar pashchim ki or bulandashahar zile ki uttari patti se isamean kh di boli ki latak ane lagati hai. uttari-poorvi ziloan arthath badayooan aur eta ziloan mean is par kannauji ka prabhav praranbh ho jata hai. da. dhireandr varma, kannauji ko brajabhasha ka hi ek roop manate haian. dakshin ki or gvaliyar mean pahuanchakar isamean buandeli ki jhalak ane lagati hai. pashchim ki or gu dagaanv tatha bharatapur ka kshetr rajasthani se prabhavit hai. vartaman samay mean brajabhasha ek gramin bhasha hai, jo mathura-agara kendrit brajakshetr mean boli jati hai. yah nimn ziloan ki pradhan bhasha hai:

• mathura
• agara
• eta
• hatharas
• bulandashahar
• aligadh

ganga par badayooan, bareli, nainital ki taraee se hote hue uttarakhand mean udhamasianh nagar aur rajasthan ke bharatapur, dhaulapur, karauli aur pashchimi rajasthan, hariyana ke pharidabad, gu dagaanv, dilli ke kuchh bhag aur mevat ziloan ke poorvi bhag mean brajabhasha ka prabhav hai.

sahity-yatra

bolachal ki bhasha aur sahityik brajabhasha mean antar karane ki avashyakata do karanoan se p dati hai, bolachal ki brajabhasha braj ke bhaugolik kshetr ke bahar upayog mean nahian laee jati, jabaki sahityik brajabhasha ka upayog brajakshetr ke bahar ke kaviyoan ne bhi usi kushalata ke sath kiya hai, jis kushalata ke sath brajakshetr ke kaviyoan ne kiya hai. doosara antar yah hai ki bolachal ki braj aur sahityik braj ke bich mean ek manak braj hai, jisamean brajabhasha ke upaboliyoan ke sabhi roop svikary nahian hai, doosare shabdoan mean brajakshetr ke vibhinn roop-vikalpoan mean se kuchh hi vikalp manak roop mean svikrit haian aur is manak roop ko braj ke kisi kshetr vishesh se poorn roop se jo dana sambhav nahian hai. adhik se adhik yahi kaha ja sakata hai ki, braj pradesh ke madhyavarti kshetr ki bhasha manak braj ka adhar banati hai. jis tarah merath ke as-pas boli jane vali boli (jise kauravi nam diya gaya hai) manak hindi se bhinn hai, kintu usaka vyakaranik dhaancha manak hindi ka adhar hai, usi tarah madhyavarti braj ka dhaancha manak braj ka adhar hai. manak braj aur sahityik braj ke bich bhi usi prakar ka antar hai, yah bhed vaky-vinyas, pad-vinyas aur ukti-bhangima ke staroan par bhi rekhaankit hota hai. yah to bhasha vijnan ka mana hua siddhant hai ki, sahityik bhasha aur samany bhasha mean antar prayojanavash ata hai aur chooanki sahityik bhasha apane sandesh se kam mahatv nahian rakhati aur usamean bar-bar duharaye jane ki, naya arth udabhavit karane ki kshamata apekshit hoti hai, usamean manak bhasha ki yantrikata apane ap toot jati hai, usamean ek-dishiyata ke sthan par bahudishiyata a jati hai aur shabd-chayan, vaky-vinyas, pad-vinyas sab is prayojan ko charitarth karane ke lie kuchh n kuchh badal jate haian. kintu isaka yah arth nahian hai ki vyakaran badal jata hai ya shabd kosh badal jata hai, keval vyakaran aur shabd ke kary badal jate haian, kyoanki donoan atirikt soddeshyata se vidyut chalit kar diye jate haian.

brajabhasha ka prayog

[[chitr:Guru Gobind Singh.jpg|thumb|guru govindasianh]] sahityik brajabhasha ka prayog braj ke atirikt boli-kshetroan mean hone ke karan un-un kshetroan ki boliyoan ke rang bhi ju de haian. aj ki sahityik hindi mean bhi is prakar ka prabhav dikhaee p data hai. vah ek kisi ek muhavare ek chal mean bandhi huee bhasha nahian hai, usamean kshetriy rangatoan ko apanane ki aur unhean apane rang mean dalane ki kshamata hai. brajabhasha mean bhi bhojapuri, avadhi, bundeli, panjabi, paha di, rajasthani prabhavoan ki jhaanee p di aur usase brajabhasha mean dipti aur arthavatta aee. kuchh shabdakosh bhi badha, muhavare to nishchit roop se naye-naye usamean sannivisht hue. bundelakhand ke kaviyoan mean padmakar, thakur bodha aur bakhshi hansaraj ka prabhav ullekhaniy hai. bhojapuri kshetr ke kaviyoan mean itane b de nam to nahian lie ja sakate, lekin rangapal, chhutakan jaise kaviyoan ke dvara rache ge phagoan mean bhojapuri se bhavit brajabhasha ki chhata ek alag hi milati hai. gval kavi, guru govindasianh jaise panjab kshetr ke kaviyoan ne panjabi prabhav diya hai. dadoo, sundaradas aur rajjab jaise santakaviyoan ki bhasha mean (jo pramukh roop se brajabhasha hi hai) rajasthani ka put gahara hai.

brajabhasha ka svaroop

brajabhasha mean apana roopagat prakriti aukaraant hai yani ki isaki ekavachaniy puanliang sanjna aur visheshan pray: aukaraant hote haian; jaise khurapau, yamarau, maanjhau adi sanjna shabd aukaraant haian. isi prakar karau, gorau, saanvarau adi visheshan pad aukaraant hai. kriya ka samany bhootakal ka ekavachan puanliang roop bhi brajabhasha mean pramukh roop se aukaraant hi rahata hai. kuchh kshetroan mean "yh" shruti ka agam bhi milata hai. aligadh ki tahasil kol ki boli mean samany bhootakalin roop "yh" shruti se rahit milata hai, lekin zila mathura tatha dakshini bulandashahar ki tahasiloan mean "yh" shruti avashy paee jati hai. kannauji ki apani prakriti okaraant hai. sanjna, visheshan tatha kriya ke roopoan mean brajabhasha jahaan aukaraantata lekar chalati hai vahaan kannauji okaraant hai. bhavishyatkalin kriya brajabhasha mean kridant paee jati hai. yadi ham "l daka jaega" aur "l daki jaegi" vakyoan ko kannauji tatha brajabhasha mean roopaantarit karake bolean to yah is prakar rahegi:

• kannauji mean - (1) larika jihai . (2) bitiya jihai .
• brajabhasha mean - (1) chhora jaigau . (2) chhori jaigi .

brajabhasha ke samany bhavishyatakal roop mean kriya karta ke liang ke anusar parivartit hoti hai, jab ki kannauji mean ek roop rahati hai. isake atirikt kannauji mean avadhi ki bhaanti vivriti bhi paee jati hai jisaka brajabhasha mean sarvatha abhav hai. kannauji ke sanjna, sarvanam adi vaky padoan mean sandhirahit milate haian, kiantu brajabhasha mean ve hi pad sandhigat avastha mean milate haian. udaharan:

• kannauji - ""bu go"" (u vah gaya).
• brajabhasha - ""bo gayau"" (u vah gaya).

uparyukt vakyoan ke sarvanam pad "bu" tatha "bo" mean sandhirahity tatha sandhi ki avasthaean donoan bhashaoan ki prakritiyoan ko spasht karati haian.

prayog ke praman

[[chitr:Suryakant Tripathi Nirala.jpg|thumb|sooryakant tripathi nirala]] sahityik brajabhasha ke sabase prachinatam upayog ka praman maharashtr mean milata hai. mahanubhav sampraday (terahavian shatabdi ke ant) ke sant kaviyoan ne ek prakar ki brajabhasha ka upayog kiya. kalantar mean sahityik brajabhasha ka vistar poore bharat mean hua aur atharahavian, unnisavian shatabdi mean door dakshin mean tanjaur aur keral mean brajabhasha ki kavita likhi gee. saurashtr (kachchh) mean brajabhasha kavy ki pathashala chalayi gee, jo svadhinata ki prapti ke kuchh dinoan bad tak chalati rahi. udhar poorab mean yadyapi sahityik braj mean to nahian sahityik braj se lagi huee sthaniy bhashaoan mean pad rache jate rahe. bangal aur asam mean in bhasha ko ‘brajabuli’ nam diya gaya. is ‘brajabuli’ ka prachar kirtan padoan mean aur door manipur tak hua. sahityik brajabhasha ki kavita hi gadhaval, kaang da, guler, booandi, meva d, kishanagadh, chitrakari kalamoan ka adhar bani aur kuchh kshetroan mean to chitrakaroan ne kavitaean likhian. gadhaval ke molaram ka nam ullekhaniy hai. guru govindasianh ke darabar mean brajabhasha ke kaviyoan ka ek bahut b da jamaghat tha. unnisavian shatabdi ke prarambh tak kavy-bhasha ke roop mean brajabhasha ka akshunn deshavyapi varchasv raha. is prakar lagabhag paanch shatabdi tak bahut b de vyapak kshetr mean manyata prapt karane vali sahityik bhasha rahi. is desh ke sahity ke itihas mean brajabhasha ne jo avadan diya hai, use yadi ham kat dean to desh ki rasavatta aur sanskarita ka bahut b da hissa hamase alag ho jayega. adhunik hindi ne sahityik bhasha ke roop mean jo brajabhasha ka sthan liya hai, vah sthan bhi brajabhasha ki vyapakata ke hi karan sambhav hua hai. is prakar se sahityik brajabhasha adhunik hindi ki dharati hai. shuroo-shuroo mean kh di boli ki kavita itivrittatmakata ki or agrasar huee to, brajabhasha ki dharati ne hi adhunik kh di-boli ki kavita ko adhik lachakila banane ki shakti di, usake ukti-vidhan, sadrishy-vidhan aur muhavaroan ne prerana di. bahut sookshmata se prasad, pant, nirala, mahadevi ki kavyadhara ka adhyayan karean to hamean brajabhasha ke prabhav se aee huee loch nazar ayegi.

janamanas ki bhasha

[[chitr:Krishna-2.jpg|thumb|bansi bajate hue krishna]]

achary ramachandr shukl ne hindi sahity ke itihas mean thik hi kaha hai ki, gitikavy ki rachana ke lie brajabhasha ka vyavahar sarvavyapi tha, jo nirgunapanthi sant kavi upadesh ki bhasha ke lie kh di boli par adharit sadhukk di bhasha ka prayog karate the, ve hi gey padoan ki rachana karate samay brajabhasha ka prayog hi pray: karate haian. isi tarah prabandhakavy likhate samay bhale hi adhikatar logoan ne poorvi kshetr mean avadhi bhasha, pashchim kshetr mean diangal ka prayog kiya, kintu gey padoan ya muktakoan ki rachana karate samay poorv ya pashchim har ek pradesh ke kavi brajabhasha ka adhyayan karate haian. ek prakar se brajabhasha hi muktak kavy bhasha ke roop mean uttar bharat ke bahut b de hisse mean ekamatr many bhasha thi. usaki vishayavastu shri krishna prem tak hi simit nahian thi, usamean sagun-nirgun bhakti ki vibhinn dharaoan ki abhivyakti sahaj roop mean huee aur isi karan brajabhasha janasadharan ke kanth mean bas gee. ek aangrezi adhikari mejar t aaumas duerabrootan (1814) ne ‘salekshan fr aaue di p aaupular poyatri aauf di hindooj’ namak pustak mean nirakshar sipahiyoan se lokapriy padoan ka sangrah kiya aur unaka aangrezi mean anuvad kiya. is sangrah mean sankalit muktakoan mean adhikatar dohe, kavitt aur savaiye haian, jo brajabhasha ke prasiddh kaviyoan ke dvara rachit haian. sabhi saral hoan, aisi bat nahian, keshavadas ke bhi chhand is sankalan mean haian. isase yah bat spasht pramanit hoti hai ki, maukhik parampara se brajabhasha ke chhand door-door tak phaile aur logoan ne unhean ras aur chav se kanthasth kiya. unake arth par vichar kiya aur unhean apane dainik jivan ka ek aang banaya. is mayane mean sahityik brajabhasha ka bhagy aj ki sahityik hindi ki apeksha adhik sprihaniy hai.

rasoan ka prayog

1. REDIRECTsaancha:mukhy

[[chitr:Abdul-Rahim.jpg|thumb|abdurrahim rahim khanakhana]] rachana bahuly ke adhar par pray: yah man liya jata hai ki, brajabhasha kavy ka vishay roop-varnan, shobha-varnan, shrriangari cheshta-varnan, shrriangari hav-bhav-varnan, prakriti ke shrriangaroddipak roop ka varnan vividh prakar ki kaminiyoan ki vilasacharya ka varnan, lalit kala-vinodoan ka varnan aur nagar-nagariyoan ke pahirav, sajav, siangar ka varnan tak hi simit hai. isamean sadharan manushy ke du:kh-dard ya unake jivan-sangharsh ka chitr nahian hai, n kuchh apavadoan ko chho dakar jivan mean utsah vriddhi jagane ke lie vishesh chav hai. isamean jo alaukik, adhyatmik bhav hai bhi, vah bhi ya to alakshit aur sukumar bhavoan ki paridhi ke bhitar hi samaye hue haian ya manushy ke dainy ya udas bhav ke atirek se grast haian. brajabhasha kavy ka sansar is prakar b da hi sankuchit sansar hai. par jab ham byaure mean jate haian aur bhakti-kalin kavy ki zamin ka sarvekshan karate haian aur uttar madhyakal ki niti-pradhan rachanaoan mean ya akshep pradhan rachanaoan ka paryavekshan karate haian, to yah sansar bahut vistut dikhaee p data hai. isamean jinhean darabari kavi kahakar chhota manate haian, unaki kavita mean gaanv ke b de anoothe chitr haian aur lok-vyavahar ke to tarah-tarah ke ayam milate haian. ye ayam shrriangari hi nahian haian adabhut, hasy, shant rasoan ke saiank doan udaharan us uttar madhyakal mean bhi milate haian, jise shrriangar-kal kaha jata hai. yahi nahian, padmakar jaise kavi ki rachana mean sookshm roop mean aangrezoan ke ane ke khatare ki chinta bhi milati hai. bhooshan ki bat chho d bhi de, to bhi anek anam kaviyoan ke bhitar dharati ka lagav, jo jan-jan ke aradhy alanbanoan se ju de hue haian, bahut saral dhang se aankit milata hai. dev ka ek prasiddh chhand hai, jisamean barat ke akar vida hone mean aur usake bad ki udasi ka chitr milata hai.

kam parayau dulahi aru dulah, chakar yar te dvar hi chhoote.
maya ke bajane baji gaye parabhat hi bhat khava uthi boote.
atisabaji gee chhin mean chhooti deki ajau uthike aankhi phoote.
‘dev’ dikhaiyanu dag bane rahe, bag bane te barothahian loote.

[[chitr:Surdas Surkuti Sur Sarovar Agra-19.jpg|sooradas, soor kuti, soor sarovar, agara|thumb]]

vidvanoan v kaviyoan dvara prayog

1. REDIRECTsaancha:mukhy

yah bat anadekhi karane yogy nahian hai ki, brajabhasha ke kaviyoan ne samany grihasth jivan ko hi kendr mean rakha hai, chahe ve kavi sant ho, darabari ho, raja ho ya fakir ho. rahim ke nimnalikhit shabd-chitroan mean shramajivi ki sahadharmita aankit hai- [[chitr:Amir-Khusro.jpg|thumb|amir khusaro aur hzarat nizamuddin auliya]]

like sughar khurapiya piy ke sath.
chhibe ek chhatariya barasat path..

amir khusaro se shuroo karake bharatendu harishchandr tak mukari, paheli jaisi shabd-kri daoan mean bhi prasang theth gaanv ke jivan ke milate hai. kahian-kahian unamean gramyata hai, par ukti ki sahajata mean vah gramyata tirohit ho jati hai. udaharan ke lie ‘sakhi sajan’ vali mukariyoan mean atyant samany jivan ke sandarbh hi grihasth jivan ke ras-vyanjak roop mean prastut kiye gaye haian- [[chitr:Bhartendu-Harishchandra-3.jpg|thumb| bharatendu harishchandr]]

jab maangoo tab jal bhari lavai. mere man ki vipati bujhavai.
man ka bhari tan ka chhota. e sakhi sajan na sakhi lota.
bat chalat mora aanchara gahe. meri sune n apani kahe.
na kuchh mo soan jhag da-jhanta. e sakhi sajan na sakhi kaanta.
hat chalat mean p da jo paya. khota jara n maian parakhaya.
na janooan vah haiga kaisa. ye sakhi sajan, na sakhi paisa.

  bharatendu ki in do mukariyoan mean bhi vyang roop mean samany vyakti ki pratikriya, samany-jivan ke bimb par adharit prastut milati hai-

siti dekar pas bulavai
rupaya le to nikat bithavai.
lai bhagai mohi khelahi khel
kyoan sakhi sajan na sakhi rel..
bhitar-bhitar sab ras choosai
hansi-hansi tan man dhan moosai.
zahir batan mean ati tej
kyoan sakhi sajan nahian aangarez.

  in vividh udaharanoan se yah bat spasht hai ki, brajabhasha kavy ke bare mean am dharana sahi nahian hai ki, brajabhasha kavy ekaangi ya simit bhavabhoomi ka kavy hai. chahe sagun bhakt kavi hoan, chahe nirgun bhakt kavi; chahe, achary kavi hoan, chahe svachhand kavi, chahe sooktikar hoan, sabhi lok vyavahar ke prati bahut sajag haian aur laukik jivan ki samajh in sabaki bahut gahari nukili hai.

saanskritik ekata ki k di

bhakti ki dhara ko alaukik manana hi galat hai, usi prakar ritikalin kavita ko darabari kavita ya ek ruandhe hue jivan ki kavita manana bhi galat hai. donoan kavitaoan ki bhoomi lok hai aur isi karan donoan mean abhivyakti aur varny-vishay donoan hi staroan par samany jivan ko mukhy adhar mana gaya hai. isalie bimb adhikatar kuchh ek apavadoan ko chho dakar samany jivan ke hi brajabhasha sahity mean milate haian aur isilie brajabhasha kavy mean tarah-tarah ke theth muhavare milate haian, jo us kavy ke saundary ko vishesh dipti pradan karate haian. udaharan ke lie rasakhan ki yah pankti, ‘varahi goras bechan jahu ri mai lean moo d chadhai jin mau di’, jahaan moo d chadhane ka muhavara theth braj gaanv se liya gaya muhavara hai. bhikharidas ki is pankti mean aya muhavara ‘va amariya ne ram-ram kahi hai’ avadhi kshetr ke theth prayog ke dvara ek atmiy amantran ka svar jagaya gaya hai ya bodha ki is pankti mean ‘kavi bodha n chau sari kabahooan nitahi haraba sau hiraibau karai’, jangal mean kho jane vale pashuoan ki tarah ek asahay sthiti ka bodh karaya gaya hai. brajabhasha kavy ki yatra jitani ekaangi mani jati hai, utani ekaangi hai nahian. usamean ek bindu par svar avashy hi milata hai, vah bindu hai, tarah-tarah ke bhedoan aur alagavoan ko bisarakar ek samany bhav-bhoomi taiyar karana. isi karan brajabhasha kavita hindoo, musalaman, sikkh, eesaee tak vyapt huee. keval chhand aur savaiya likhane vale musalaman kaviyoan ki sankhya dedh sau se oopar hai. [[chitr:Maithili-Sharan-Gupt.jpg|thumb|maithilisharan gupt]] unnisavian shatabdi ke ek musalaman adhyapak hafijulla ne vishay var chayan ke ek hazar kavitt-savaiyoan ka sankalan taiyar karake chhapaya. uttar bharat ke sangit mean chahe dhrupad dhamar mean, chahe khyal mean, chahe thumari mean ya dadare mean, sarvatr hindoo-musalaman sabhi prakar ke gayakoan ke dvara brajabhasha ka hi prayog hota raha aur aj bhi jise hindustani sangit kaha jata hai, usake oopar brajabhasha hi chhayi huee hai. isaka karan keval sangit ka varny-vishay pyar hi nahian hai, isaka karan ek saman bhav-bhoomi ki talash hai. madhyayug aur uttar madhyayug ke chitrakaroan ne bhi brajabhasha kavy se prerana li hai, jaisa ki pahale hi kaha ja chuka hai, kushth ne brajabhasha ki kavita bhi ki. desh ki saanskritik ekata ke lie brajabhasha ek zabardast k di char shatabdiyoan se adhik samay tak bani rahi aur adhunik hindi ki vyapak sarvadeshiy bhoomika isi sahityik brajabhasha ke karan sambhav huee hai.

brajabhasha sahity ka koee alag itihas nahian likha gaya hai, isaka karan yah hai ki hindi aur brajabhasha do sattaean nahian haian. yadi do haian bhi to, ek-doosare ki poorak haian. parantu jis prakar ki alp parishram se vidya prapt karane ki pravritti zor pak dati ja rahi hai, jis tarah ka sankirn upayogitavad logoan ke man mean ghar karata ja raha hai, usamean ek pravritti spasht roop se dikhaee p dati hai, ki hindi sahity ko yadi padhana-padhana hai to, use shridhar pathak ya maithilisharan gupt se shuroo karana chahie. yah kitana b da atmaghat hai, use batalane ki avashyakata nahian hai, kyoanki sahity ya sanskriti mean is prakar ki vichchhinnata tabhi ati hai, jab koee jati apane bhav-svabhav ko bhoolakar poorn roop se das ho jati hai. hindustan mean aisi sthiti kabhi nahian ayi, aj a sakati hai, yadi is prakar vichchhed karane ka prayatn ho.

brajabhasha sahity sarvekshan

sahityik brajabhasha kosh taiyar karane ke pichhe uddeshy yah nahian hai ki, sahityik brajabhasha ko sahityik hindi se alag karake dekha jae, balki uddeshy yah hai ki, is sahityik brajabhasha ko padhane-padhane mean jo kathinaee ho rahi hai, vishesh roop se un prantoan mean, jahaan kshetriy bhashaean pratham bhasha ke roop mean svikrit haian. usake marg darshan ke lie ek aisa kosh hona chahie, jo brajabhasha sahity ke adhyayan-adhyapan, thik roop se kahean hindi sahity ke samooche adhyayan-adhyapan ko ek avashyak avalamb de sake. sahityik brajabhasha ke aitihasik svaroop ko samajhane ke lie avashyak hai ki, brajabhasha sahity ka sarvekshan is roop mean karaya jae ki is sahity ki prakriti sarvadeshik sarvabhaumik ekatmata lane vali rahi hai.

brajabhasha gady ka prayog

1. REDIRECTsaancha:mukhy

[[chitr:Pandit-Madan-Mohan-Malaviya.jpg|thumb|pandit madanamohan malaviy]] jab ham brajabhasha sahity kahate haian to, usamean gady ka samavesh nahian karate. isaka karan yah nahian hai ki, brajabhasha mean gady aur sahityik gady hai hi nahian. vaishnavoan ke varta sahity mean, bhakti granthoan ke tika sahity mean tatha ritakalin granthoan ke tika sahity mean brajabhasha gady ka prayog hua hai, parantu gady ka prasar do hi sthitiyoan mean hota hai, ya to vah shastr ho ya gadyagandhi ho, kyoanki inhian donoan dishaoan mean usamean punaravartamanata hoti hai. chhapakhane ke agaman ke bad gady ka mahatv apane ap badha, kyoanki tab kanthagat karane ki apariharyata nahian rahi. lalloolal ji ne apane premasagar mean brajabhasha se bhavit aise gady ki rachana ki aur vah gady hi adhunik gady ki bhoomi bana, kintu brajabhasha ka sthan unnisavian shatabdi ke ant se jo hindi ko mila, usamean gady ki nayi bhoomika ka mahatv to tha hi, sabase b da karan tha, aangrezoan ke dvara uttar bharat mean kachahari bhasha ke roop mean urdoo ko manyata dena.

kal vibhajan

[[chitr:Dadu-Dayal.gif|thumb|dadoo dayal]] brajabhasha sahity ke itihas ko tin charanoan mean baanta ja sakata hai. isaka udayakal jisake oopar 'nagar' apabhransh kavy ki chhap hai. isi karan usamean dikhane vale hindi ke madhy desh mean paida hue amir khusaro se lekar maharashtr mean paida hue mahanubhav aur jnaneshvar ke sathi namadev haian. doosari or panjab se lekar bihar tak ke sant kavi haian, jo bhinn-bhinn prayojanoan se bhinn-bhinn prakar ki bhasha ka vyavahar karate haian, parantu gey prayojan ke lie pray: brajabhasha ka hi vyavahar karate haian. inaki soochi b di lambi hai aur pandrahavian aur solahavian shatabdi ke adhikaansh sant-kavi sahityik brajabhasha ka hi prayog karate haian. mukhy nam ye haian-kabir, raidas, dharmadas aur guru nanak, dadoo dayal aur satrahavian shatabdi ke sundaradas, malookadas aur aksharanany haian.

soofi kavy ka bich roop bhi jis kavy se milata hai, vah mulladaud ka chandayan nahian hai, vah sadhan ka ‘mainasat’ hai, jisaki bhasha gvaliyari hai aur vah kuchh aur nahian brajabhasha hi hai. kuchh vidvan brajabhasha ka purana nam 'gvaliyari' hi dete haian. ‘mainasat’ ka rachana kal pandrahavian shatabdi hai. yah ullekhaniy hai ki, is koti ke kaviyoan ki bhasha bahut parimarjit nahian hai, n usamean vakr-bhangimaoan ke lie koee vishesh sthan hai. udaharan ke lie namadev ne is chhand mean bahut sidhe-sadhe dhang se lila ka kirtan kiya hai-

ambarish kau diyau abhay pad, raj vibhishan adhik karayo.
navanidhi thakur dee sudamahi, dhruv jo atal ajahooan n tarayo.
bhagat het marayo harinakus, nrisianh roop hvai deh dharayo.
nama kahai bhagati bas kesav, ajahooan bali ke dvar kharau.

[[chitr:Kabirdas.jpg|thumb|kabir]] is prakar kabir ke is pad mean sooradas ki bhasha ka ek pragaroop milata hai, jo ukti ki natakiyata ka b da saras udaharan prastut karata hai-

hau bali kab dekhauangi tohi.
ahanisi aantur darasan karani aisi byapi mohi.
nain hamare tumhako chahaian, rati n manaian hari.
birah agini tan adhik jaravai aisi lehu vichari.
sunahu hamari dadi gosaee, ab jani karahu adhir.
tum dhiraj maian atur, svami kaanche bhaan de nir.
bahut dinan ke bichhure madhi, man nahi baandhe dhir.
deh chhama tum milahu kripa kari arativant kabir.

  raidas aur dharmadas mean bhasha kuchh adhik sanvari huee milati hai, udaharan ke lie raidas ka pad lean-

ab kaise chhoote nam rat lagi.
prabhuji tum chandan ham pani. jaki aang aang bas samani.
prabhuji tum ghan ban ham mora. jaise chitavat chand chakora.
prabhuji tum dipak ham bati. jaki joti barai din rati.
prabhuji tum moti ham dhaga. jaise sonahi milat sohaga.
prabhuji tum svami ham dasa. aisi bhakti kari raidasa..

ya dharmadas ka yah pad jisamean halki si bhojapuri chhata hai aur shabd yojana mean anuranatmak prabhav ki gooanj hai-

jhar lagai mahaliya gagan maharay.
khan garajai khan bijali chamakai, lahari uthai sobha barani n jay.
sunn mahal se amrit barasai, prem anand hvai sadhu nahay.
khuli kevariya, miti aandhiyariya dhani sataguru jin diya lakhay.
dharamadas binavai kar jori, sataguru charan mean rahat samay.

  guru nanak aur dadoo dayal mean brajabhasha ka pray: to mishrit roop milata hai, kintu kahian-kahian brajabhasha mean poora ka poora pad racha milata hai, jaise [[chitr:Guru-Nanak.jpg|thumb|guru nanak]]

nanak ke is pad mean-
jo nar dukh nahian mane.
sukh saneh aru bhay nahian jake, kanchan mati janai.
nahian ninda nahian astuti jakean, lobh moh abhimana.
harash sok tai rahe niyaro, nahian man apamana.
asa manasa sakal tyagi kai jagatean rahe nirasa.
kam krodh jehi parasai nahin tehi ghat brahm nivasa.
guru kirapa jehi nar pai kinhi tinh yah jugati pichhani.
nanak lin bhayo govind sau jyoan pani sang pani.

  aur dadoo ke is pad mean-

ajahooan n nikasai pran kathor.
darsan bina bahut din bite, sundar pritam mor..
chari pahar charayau jug bite, raini ganvai bhor.
avadhi gee ajahooan nahi aye, katahooan rahe chitachor..
kabahooan nain nirashi nahian deshe, marag chitavat tor.
dadoo aise atur virahini, jaise chand chakor..

  ya sundaradas aur malookadas mean jinaka karyakal solahavian se satrahavian shatabdi tak chala jata hai, brajabhasha ka aur adhik nikhara hua roop milata hai. sundaradas ke ek udaharan mean-

too thagi kai dhan aur kau lyavat, tereu tau ghar auri phorai.
agi lagai sabahi jari jai su too, damari damari kari jorai.
hakim kau dar nahin soojhat, sundar ekahi bar nichorai.
too sharachai nahian apun shai su teri hi chaturi tohi lai bore..

  malookadas ke pad mean-

abaki lagi khep hamari.
lekha diya sah apane ko, sahajai chithi phari.
sauda karat bahut jug bite, din din tooti aee.
abaki bar bebak bhaye ham jam ki talab chho daee.
char padarath napha bhaya mohi, banijaian kabahooan n jihauan.
ab dahakay balay hamari, ghar hi baithe khihauan.
vastu amolak guptai paee, tati vayu n laoan.
hari hira mera jnan jauhari, tahi soan parakhaoan.
dev pitar au raja rani, kahoo se din n bhakhauan.
kah malook mere ramaian pooanji, jiv barabar rakhauan..

[[chitr:Bihari-Lal.jpg|thumb|biharilal]] in donoan udaharanoan mean muhavaredari aur ek ukti ko doosare mean pirone ki kushalata aur roopak ka nirvah tinoan ke gun milate haian. jisase pata chalata hai ki sahityik brajabhasha ke vikas ka rang inamean gahara hai aur inhean rachanakal aur bhasha-vikas ki drishti se brajabhasha sahity ke doosare charan mean rakhana uchit hoga. dharanidas ke nimnalikhit dohe ki bandish aur biharilal ke dohe ki bandish mean bahut kam antar dikhega.

dharani dharakat hai hiya karakat ahi karej.
dharakat lochan bhari bhari piya nahin sej.

  usi prakar sant kavi yari sahab ke is pad aur padmakar ki dhvani-chitramayi bhasha mean antar nahian ke barabar hai-

jhilamil-jhilamil barakhai noora
noor jahoor sada bharapoora..
runajhun-runajhun anahad bajai
bhavan guanjar gagan chadhi gajai..
rimajhim-rimajhim barakhai moti
bhayo prakas nirantar joti..
niramal-niramal-niramal nama
kah yari tahan liyo visrama..

kshetriy bhashaoan ke tattv

yah man lena ki prarambh ke kavi bhasha ke prati udasin the aur unaka dhyan bhasha ke sanvar par nahian tha, sahi nahian hai. kam se kam bahut door tak nahian hi sahi hai. upadesh ki bhasha ya phatakar ki bhasha mean ek janaboojhakar bazar-bhasha ka roop milata hai, anek kshetriy bhashaoan ke tattv milate haian, kintu jahaan ragatmak sanvedana tivr hai, vahaan bhasha parinishthit hai aur yah parinishthit bhasha braj hai. aisa lagata hai, jaise us yug mean bhasha ke prayog ki kuchh roodhiyaan usi tarah se svikrit ho chuki thian, jis tarah sanskrit ke natakoan mean sanskrit aur vibhinn prakritoan ke sanndarbh mean kuchh roodhiyaan ban gee thian. isilie ek hi kavi bhinn-bhinn bhoomikaoan mean bhinn-bhinn bhashaoan ka prayog karata hai. amir khusaro se hi yah bat drishtigochar hone lagati hai. gey padoan mean chooanki ragatmakata ka sannivesh aparihary hai, isalie unaki bhasha mean to brajabhasha pray: nirapavad roop mean hai. jin dohoan, sorathoan, jhoolane, savaiyoan aur kavittoan mean kori upadeshaparakata nahian hai, sundar tarike se kahane ka bhav hai ya kisi lality ki abhivyanjana hai ya koee gahari sanvedana vyakt karane ka bhav hai, unamean pray: brajabhasha ka hi prayog milega. isake viparit yuddh varnan mean diangal ya rajasthani bhasha ka prayog milega. kahian-kahian is diangal mean prachin apabhransh ke bhi avashesh dikhaee dete haian. jahaan kahian ek khas kism ka shaharipan hai, vahaan par kh di boli ka prayog hai aur jahaan sadhukk di thath hai, vahaan par mishrit bhasha ka prayog kiya gaya hai. is prakar se prabandh yojana mean avadhi bhasha ka prayog adhikatar dekhane ko milata hai. usaka karan hai ki avadhi ne jis apabhransh ka uttaradhikar liya hai, us apabhransh mean prabandh kavy bahut liye ge the. svayanbhoo jaise kaviyoan ne anek prabandh kavy likhe the.

brajabhashi gey pad rachana

[[chitr:Gitawali.jpg|thumb|gitavali]] chandidas, vidyavati tatha govindasvami ko chho dakar gey pad rachana par brajabhasha ka akshunn adhikar hai. tulasidas ji ne svayan bhinn prayojanoan se bhinn-bhinn prakar ki bhasha ka prayog kiya. avadhi mean unhoanne ramacharitamanas likha. brajabhasha mean vinay-patrika, gitavali, dohavali, krishna-gitavali likhi, theth avadhi mean unhoanne parvati-mangal, janaki-mangal likha aur yahi nahian sahityik brajabhasha ke bhi anek roop unhoanne prastut kie. stutiyoan ke lie tatsam bahul bhasha ka upayog karane mean unhean yah akarshan hua ki ye stutiyaan ek vishesh prakar ki garima ka prabhav utpann kar sakeangi. kintu atm-nivedan ki bhasha ko unhoanne tadabhav bahul rakha, jisase unaka atm-nivedan samany jan ke atm-nivedan ke samip ho. brajabhasha sahity ke dvitiy charan ki yah visheshata hai ki usamean vibhinn prakar ke sampreshanoan, vibhinn prakar ki shaili prayuktiyoan ka avishkar aur vikas kiya gaya hai. is drishti se brajabhasha ko sahity ki bhasha banane mean is kal ke rasasiddh kaviyoan ki b di zabardast bhoomika hai. sabase adhik shrey is vishay mean sooradas ko diya jana chahie. soor brajabhasha ke pahale kavi haian, jinhoanne isaki srijanatmak sambhavanaoan ki sabase adhik sarthak khoj ki aur jinhoanne brajabhasha ko gati aur loch dekar isaki yantrikata to di. soor ke bad brajabhasha mean parishkar ya saj-sanvar ya nikhar ke prayatn to avashy hue aur brajabhasha ki kavy dhara ek lambe arase tak gatishil aur vikasashil kavy dhara bani rahi, par soor ki brajabhasha mean jo pranavatta milati hai, vah us matra mean anyatr nahian milati. isake do mukhy karan haian, ek to yah ki soor ne lila ke mohak aur drishy vitan ko shravy se bhi adhik gey roop mean parivartit karane ka prayatn kiya, is karan usamean natakiy aroh-avaroh apane ap aya. doosara karan yah hai ki soor ke lie bhasha sadhan thi. sadhy nahian aur sadhan ka abhyas unhoanne itani lambi avadhi tak kiya ki vah sadhan ho gaya aur vah bhasha bhi sahaj ho gee.

tadabhav aur tatsam shabdoan ka prayog

1. REDIRECTsaancha:mukhy

dvitiy charan ke brajabhasha sahity ke paanch bindu atyant sanlakshy roop se dikhaee dete p date haian.

• tadabhav aur tatsam shabdoan ka ek aisa sahaj santulan milata hai, jisamean tatsam shabd bhi brajabhasha ki prakriti mean dhale dikhate haian, adhikatar to ve arddh-tatsam roop mean. ‘pratit’ ke lie ‘paratiti’ jabaki isake sath-sath tadabhav roop ‘patiyabo’ bhi milata hai, jaise tatsam pratipadakoan mean nee nam dhatuean banakar ‘abhilash’ se ‘abhilakhat’ ya ‘anurag’ se ‘anuragat’. is avadhi mean samanantar tatsam aur tadabhav shabdoan ke arthakshetr bhi kuchh n kuchh spashtat: vyatireki ho ge haian. jab nakh-shikh ki bat kareange, tab ‘nah’ ka prayog nahian kareange aur jab dasoan nah ka prayog kareange, tab ‘nakh’ vahaan prayukt nahian hoga.
  

thumb|hindi varnamala

bhasha ke prati asajagata

ek prachin kavisamay ke abhipray ki nee udabhavana ki gee hai ki, prabhu ke charanoan ke nakhoan mean soory ki jyoti ka prakash hai, vahaan rat ki koee sambhavana nahian, vahaan samast dvandvoan ki vishranti hai. bhakti ke dvara jahaan ek or samany vyakti ki bhasha ko asamany mahatv diya gaya aur samany bhasha ka sangitatmak upayog n keval bhagavad bhakti ka sadhan hua, vah bhagavad bhakti ki siddhi bhi bana. is karan se pratyek bhakt gayak aur pad rachanakar hone laga. doosari or jo bhakt kavi kushal nahian the, ve bhasha ke prati sajag nahian rahe, ve sampreshan ke prati udasin rahe, unake man mean yah bhram raha ki bhav mukhy hai, bhasha nahian. ve yah samajh nahian sakate the ki bhav aur bhasha ka bahut ghanishth sambandh hai. inake achet kavi-karm ki bahulata ka prabhav bhasha par p da, usamean kuchh j data ane lagi.

bhakti andolan

mukhy lekh : bhakti andolan

[[chitr:Chetanya-Mahaprabhu.jpg|thumb|chaitany mahaprabhu]] bhakti andolan to chalata raha aur usaka vyapak prabhav bhi janajivan par bana raha, par kavi-karm ke prati sajag kaviyoan ne bhasha aur bhav ke aiky par dhyan dena shuroo kiya. ritikal bhaktihin nahian hai, us kal mean bhi saansarik prapanch mean rahate hue vishv aur vishvatma ko udvelit karane vale prem-vyapar ki chinta thi. ve darabaroan mean ashray pate the, par darabaradari se sabhi kavi bandhe nahian the, jaisa ki pahale bhi kaha ja chuka hai ki unaka sansar nayak-nayika tak simit nahian tha aur n nayak-nayikaean hi uchch varg ya sampann varg tak hi simit thian, ve sadharan jivan mean abhivyapt rag sanvedana ki pahachan karana chahate the. unhean shriradha-krishna ki premanuga-bhakti ka ek chaukhata mil gaya, jisase unhean apani bat kahane mean tho di asani rahi. bhikharidas ki pankti mean-

age ke sukavi rijhi hai to kavitaee
n tau radhika kanhaee ke sumiran ko bahanau hai.

  ka arth yah nahian hai ki sachamuch mean unake lie ‘radhika kanhaee’ ka smaran bahana tha. usaka arth keval yahi hai ki ve vinamratapoorvak apane ko laukik rakhana chahate the, parantu alaukik shrikrishna ki laukik lila se ve kisi bhi prakar aprabhavit nahian the. yadi in kaviyoan ke samanantar darabari urdoo kaviyoan ke sath tulana ki jae to yah bat aur achchhi tarah samajh mean ati hai ki urdoo kavita mean ukti chamatkar ke star par kavi-karm ki vaisi hi sajagata hai, parantu usake anubhav ka sansar simit hai. is karan unaki bhasha mean ek j daoopan to hai, vibhinn prakar ke jivan kshetroan se ane vali tazagi nahian hai. unamean gramy jivan ke chitr nahian ke barabar haian. ritikal mean abhivyakti ko nissandeh mahattv mila, parantu isaka arth yah nahian samajha jana chahie ki unaka kavy anubhav unake bhakt n hone ke karan aparihary roop se hey ya bhakt kaviyoan ki apeksha kam upadey anubhav hai. atirek pratyek yug mean hota hai aur vah us yug ki pravritti nahian hai. usake adhar par us yug ki kavita ka moolyaankan karana samichin nahian hai.

brajabhasha ki samriddhata

[[chitr:Surdas Surkuti Sur Sarovar Agra-12.jpg|thumb|sooradas, soorasarovar, agara]] ritikal punarmoolyaankan ki apeksha rakhata hai. vah vyaktitvoan ke adhar par kiya jata raha hai. athava unnisavian shatabdi ki viktoriyan, khokhali naitikata ke manadandoan se kiya jata raha hai. yah sahi hai ki sooradas ya tulasidas ki ooanchaee ka kavi ya unake vyapak kavy sansar jaisa sansar is yug ke kaviyoan mean nahian prapt hai, par sadharan jan ke kanth mean tulasi, soor, kabir ki hi tarah rahim, rasakhan, padmakar, thakur, dev, biharilal hi nahian bahut apekshakrit kam vikhyat kavi bhi chadhe. usaka karan unaki kavita ki sahradata aur sampreshaniyata hi thi. in kaviyoan se brajabhasha samriddh huee hai, usane ek aise jivan mean pravesh kiya hai, jo sabaka ho sakata hai. yah ullekhaniy hai ki is yug ke jo kavi rajadarabaroan mean haian, ve bhi keval kasida ya badhaee likhakar santosh nahian pate the. ve apana kavy raja ko samarpit kar dean, par us kavy mean raja ya rajadarabar ka jivan bahut kam rahata tha. ve prakriti ke mukt vitan ke kavi the, sankari aur aandheri gali ke kavi nahian the. isalie is yug ke utkrisht kavy mean senapati jaise kavi ke svachchh prakriti chitran milate haian aur vibhinn vyavasayoan, vishesh karake krishi vyavasay ke manoram chitr kahian vimb ke roop mean, kahian varny vishay ke roop mean, kahian sadrishy ke roop mean milate haian. sanskrit ki muktak kavy parampara aur sanskrit ki kavyashikha parampara ka day is kal mean prasrit dikhata hai. parantu isaka yah arth nahian ki usake poorvavarti kal mean usaki chhap n ho, apabhransh kavy mean vir gathaoan, vaishnav padavali sahity in sabamean usaki chhap hai. at: isako ritikal ka abhilakshan batana uchit nahian. ritikal ke kaviyoan mean desh ki chetana n ho, aisi bat bhi nahian hai. bhooshan, lal, soodan, padmakar jaise prasiddh kaviyoan ke atirikt bhi anek kavi hue, jinake kavy mean svadesh ka anurag vyakt hota hai aur vah parampara bharatendu harishchandr, shridhar pathak aur saty narayan kaviratn tak akshunn chali aee hai.

sundar vyakaraniy prayog

brajabhasha ke madhyam se poore desh ki kavita mean ek aisi bhavabhoomi vali, jisamean sabhi sharik ho sakate the aur ek aisi bhasha paee, jisaki gooanj man ko aur ka aur bana sakati thi. is yug mean bhasha mean ek or ghananand jaise kaviyoan mean lakshanik prayogoan ka vikas hua, jisamean ‘lagiyai rahai aankhin ke ur arati’ jaise prayog amoort ko moort roop dene ke lie udabhoot hue. doosari or sidhe muhavare ki arthagarbhita unmilit ki gee. jaise-

• ab rahiyai n rahiyai samayo bahati nadi paany pakhar lai ri....(thakur)

prasad gun aur layadharmi pravahashilata ka utkarsh bhi is yug mean pahuancha. jaise-

chaandani ke bharan dikhat unayau so chand
gandh hi ke bharan mad-mand bahat paun...(dvijadev)

[[chitr:Radha-Krishna-3.jpg|thumb|radha-krishna]] athava

age nandarani ke tanik pay pive kaj
tin lok thakur so thunakat tha dau hai...(padmakar)

  is yug ki brajabhasha kavita mean punarukti ka upayog bhi b de satik dhang se hua aur usase arth mean bhavaiky lane mean saphalata mili. jaise-

bol hare kokil bulay hare kekigan
sikhai hari sakhiyaan sab jugati nee nee

  isamean harane ki kriya ka prayog tin bar hua hai. is punarukti se ek asambhav sthiti ka dyotan samarthyapoorvak hua hai. sadrishy vidhan ki bhi nee ooanchaiyaan dekhane ko milati haian. kahian-kahian utpreksha ki u dan ke roop mean, kahian-kahian kase hue roopak ke roop mean, kahian-kahian atyant sidhi par nukili upama ke roop mean. jaise-

radhika ke anan ki samata n pavai vidhu
tooki-tooki torai puni took-took jorai hai...(utpreksha)

varuni banghabar au goodari palak dooo
koe rate basan bhagauhean bhes rakhiyaan.
boo di jal hi mean din jamin hooan jagi bhauhean
dhoom sir chhayau birahanal bilakhiyaan.
aansua phatik-mal lal dori seli painhi
bhee haian akeli taji seli sang, sakhiyaan.
dijie daras ‘dev’ kijie sanjogini, ye
jogin hai baithian va viyogini ki aankhiyaan....(saang roopak)

surabhi si sukavi ki sumati khulan lagian
chiriya si chinta jagi janak ke hiyare....(upama)

  ulahanoan ki bhasha mean baankapan sooradas se hi milana prarambh ho jata hai, kintu is yug ki kavita mean vah baankapan kuchh aur vikasit milata hai. jaise-

bhorahi nayauti gee ti tumhean vah gokul gaanv ki gvarin gori.
adhik rati lauan beni prabin tumhean dhiang rakhi kari barajori.
dekhi hansi hamean avat lalan bhal mean dinhi mahavar ghori.
ete b de brajamandal mean n mili kahuan maangehu ranchak rori..

  sookshm manobhavoan ke aankan ke lie moort abhivyanjana ka ashray b di kushalata se liya gaya hai. jaise chhand mean-

manyau n manavati bhee bhor susochahi soy ge manabhavan.
tais soan sas kahi dulahi bhee ber kumar ko jahu jagavan..
man ko soch jagaibe ki laj lagi pag noopur pati bajavan.
ya chhavi heri hiray rahe hari kaun ko roosibo kako manavan..

  is anam kavi ke chhand mean man ke nirvah ki chinta aur jagane ki lajja ke arntadvandv ka samadhan noopuroan se pati bajakar, un pairoan ke man jane ka sookshm sanket hai, jinhean nayak manata raha, nayika nahian mani. is yug ki bhashik upalabdhiyoan ka lekha-jokha dena yahaan abhipret nahian hai. yahaan keval itana sanket kar dena tha ki, brajabhasha ki kavy yatra riti yug mean naye utkarsh ke shikharoan par pahuanchati rahi aur usake karan bhasha mean nikhar ata raha. shabdoan ke chayan ke oopar bal dene se, ukti bhangimaoan ke auchity se, layatmak pravah se ya sankshiptata se. asamarth kaviyoan ke dvara ya samarth kaviyoan ke dvara bhi shabdakri da karate hue atapate prayog bhi aye haian aur khich di bhi shabdoan ki pakayi gee hai. jisake karan sambaddh sthaloan mean duroohata a gee hai.

sanbandhit lekh

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