मुग़ल साम्राज्य का पतन
aurangazeb ki mrityu ke bad mugal samrajy ka teji se patan hone laga tha. mugal darabar saradaroan ke bich apasi jhag doan aur sh dayantroan ka adda ban gaya aur shighr hi mahatvakaankshi tatha prantiy shasak svadhin roop mean kary karane lage. marathoan ke hamale dakkan se phailakar samrajy ke mukhy bhag, ganga ki ghati tak pahuanch ge. samrajy ki kamazori us samay vishv ke samane spasht ho gee, jab 1739 mean nadirashah ne mugal samrat ko bandi bana liya tatha dilli ko khule am loota.
itihasakar matabhed
saval yah hai ki mugal samrajy ke patan ke lie aurangazeb ki mrityu ke bad ki ghatanaean kis had tak zimmedar thian aur kis had tak aurangazeb ki galat nitiyaan? is bat ko lekar itihasakaroan mean kafi matabhed raha hai. halaanki aurangazeb ko isake lie zimmedar hone se poornataya mukt nahian kiya jata, adhikatar adhunik itihasakar aurangazeb ke shasanakal ko desh ki tatkalik arthik, samajik, prashasanik tatha bauddhik sthiti aur usake shasanakal ke pahale aur usake dauran ki aantarrashtriy gatividhiyoan ke pariprekshy mean dekhate haian.
madhyakalin arthik tatha samajik sthiti
madhyakalin bharat ki arthik tatha samajik sthiti ka poora moolyaankan karane par pata chalata hai ki satrahavian shatabdi ke dauran bharat mean vanijy tatha vyapar ka bahut vikas hua tatha hastakala ke madhyam se nirmit vastuoan ki maang bhi badhati gee. is maang ko tabhi poora kiya ja sakata tha, jab kapas tatha nil jaise kachche mal ka bhi utpadan sath-sath badhata rahe. is kal mean mugal sarakari aank doan ke anusar un kshetroan ka jahaan 'zabti' arthat 'bhoomi ki napaee' ke adhar par banaee gee vyavastha ka vistar hua. is bat ke bhi kuchh suboot milate haian ki krishi yogy bhoomi ka bhi vistar hua. yah arthik paristhitiyoan ke alava mugaloan ki prashasanik nitiyoan ke karan hi sambhav hua. har saradar tatha aise dharmik neta jise bhoomi anudan mean milati thi, se asha ki jati thi ki vah krishi ke vistar aur vikas mean vyaktigat ruchi lega. krishi sambandhit dastavezoan ko savadhani se rakha jata tha. itihasakaroan ko in vistrit byoroan ko dekhakar ashchary hota hai. inamean har gaanv ke n keval haloan, bailoan tatha kuanoan ki sankhya di gee thi, balki kisanoan ki sankhya bhi darj ki gee thi.
isake bavajood aisa vishvas karane ke karan bhi haian ki vanijy tatha vyapar aur krishi utpadan utani tezi se nahian badh raha tha, jitani ki sthiti aur avashyakata ke anusar badhana chahie tha. isake kee karan the. mitti ki ghatati huee upajaoo shakti ko poora karane ke lie krishi ke naye upayoan ke bare mean logoan ko koee janakari nahian thi. lagan ki dar bahut ooanchi thi. badashah akabar ke samay se, yadi zamiandaroan tatha any sthaniy adhikariyoan ke hisse ko shamil karean, tab yah kul utpadan ka qarib-qarib adha hissa hoti thi. akabar ke shasanakal mean amataur par lagan ausat utpadan ka ek tihaee hissa tha. lekin isamean zamiandaroan tatha any sthaniy adhikariyoan ka hissa sammilit nahian tha. satrahavian shatabdi ke madhy ke bad rajy ka hissa badhakar kul utpadan ka adha bhag ho gaya, lekin isamean zamiandaroan tatha any sthaniy adhikariyoan, jinamean gaanv ke mukhiya ityadi shamil the, ka hissa bhi shamil tha.
krishi ka vikas n hona
yadyapi rajy ka hissa alag-alag kshetroan ke anusar alag-alag tha. arthat rajasthan tatha siandh jaise kam upajaoo rajyoan mean kam tatha kashmir mean kesar utpadan karane vale upajaoo kshetroan mean adhik tha, amataur par lagan itana adhik nahian tha ki isake karan kisan kheti chho d dean. vastav mean poorvi rajasthan ke aank doan se pata chalata hai ki satrahavian shatabdi ke uttarardh tatha atharahavian shatabdi ke arambh mean naye gaanv barabar basate gaye. aisa lagata hai ki samajik tatha kuchh had tak prashasanik karanoan se krishi ka utana adhik vikas nahian ho paya.
varg vishesh ki bhavana
anuman lagaya jata hai ki is kal mean desh ki abadi sadhe barah karo d thi. isaka arth yah hua ki krishi bhoomi bahut b di matra mean upalabdh thi. lekin isake bavajood kee gaanvoan mean aise kisanoan ke bare mean sunane ko milata hai, jinake pas koee zamiann nahian thi. inamean se adhikatar log achhoot varg mean jate the. kheti karane vala varg tatha zamidar, jo adhikatar uchch jatiyoan ke the n to chahate the ki achhut naye gaanv basayean aur is prakar zamiann ki milkiyat hasil karean aur n hi is bat ko protsahan dete the. unaka hit isi mean tha ki ye log gaanv mean atirikt shramik ke taur par hi rahean aur unake lie mrit janavaroan ki khal utarane tatha cham de ki rassiyaan banane jaise chhote kam karate rahean. bhoomihin athava garib, jinake pas bahut kam zamin thi, logoan ke pas n to aisa sangathan tha aur n hi itani pooanji thi ki ve apane bal par nee zamin par kheti kar sakean athava naye gaanv basa sakean. kabhi-kabhi nayi zamin par kheti karane ke kary mean rajy pahal karata tha. lekin achhut isaka poora labh nahian utha sakate the. kyoanki rajy ko is kam mean sthaniy zamiandaroan tatha gaanv ke mukhiyoan ka sahayog lena hi p data tha aur ye log doosari jatiyoan ke hote the aur apane hi varg ke hitoan ke prati jagaruk the.
manasabadaroan ki vriddhi
is prakar utpadan to dhire-dhire badha parantu shasak varg ki ashaean tatha unaki maangean tezi se badhati geean. is prakar manasabadaroan ki sankhya 1605 mean jahaangir ke samrat banane ke samay mean 2,069 se badhakar shahajahaan ke shasanakal 1637 mean 8,000 tatha aurangazeb ke shasanakal mean 11,456 ho gee. saradaroan ki sankhya is prakar paanch guni ho gee, lekin samrajy ki ay is anupat mean nahian badhi. isake bavajood shahajahaan ke shasanakal mean ek bhavy kal ki shurooat huee. mugal saradaroan ke vetan vishv mean sabase ooanche the hi. is kal mean unaki amiri aur vilasita aur bhi adhik badh gee. yadyapi kee saradar vanijy tatha vyapar mean paroksh roop se athava aise vyapariyoan ke madhyam se jo unake lie kary karate the, hissa lete the phir bhi vanijy tatha vyapar se hone vali ay zamin se hone vali ay ka poorak matr thi. is karan ve kisanoan tatha zamiandaroan ko choosakar zamin se hone vali ay ko hi badhane mean dilachaspi rakhate the.
shaktishali zamiandar
zamiandaroan ki sankhya tatha unake rahan-sahan ke star ke bare mean adhik janakari prapt nahian hai. zamiandaroan ke prati mugal nitiyaan alag-alag thian. ek or to yah mana jata tha ki rajy ki aantarik sthirata ke lie sabase b da khatara zamiandar hi haian. doosari or sthaniy prashasan ko chalane ke lie b de paimane par inaki niyukti hoti thi. inamean se kiyoan- rajapootoan, marathoan tatha any ko manasab pradan kiye jate the aur samrajy ke adhar par vistar ke lie rajanitik padoan par inaki niyukti ki jati thi. is prakriya mean zamiandaroan ka varg bahut shaktishali ho gaya tha aur vah ab saradaroan ki gair-qanooni maangoan ko manane ke lie bilkul taiyar nahian tha. n hi kisanoan par lagan ka bojh badhana asan tha. visheshakar jabaki upajaoo bhoomi b di matra mean upalabdh thi. zamiandaroan tatha gaanv ke mukhiyoan mean adhik khetiharoan ko apane yahaan kam karane ke lie lane ki ho d lagi rahati thi. aise kisan jo rozagar ki khoj mean ek gaanv se doosare gaanv jate rahate the, unhean 'pahi' athava 'oopari' kaha jata tha. madhyayugin gramin samaj ke ye ek pramukh aang the. lekin inake bhavishy par adhik dhyan nahian diya gaya.
kisanoan tatha saradaroan ka asantosh
is prakar zamiandar zamin se adhik se adhik kamana chahate the aur kee bar aise tariqe apanate the, jo rajy ke dvara svikrit nahian the. is karan madhyayugin gramin samaj ke sabhi aantarik sangharsh ubharakar samane a gaye. kuchh kshetroan mean kisanoan ke bich gambhir asantosh phaila tatha any kshetroan mean zamiandaroan ke netritv mean vidroh tak ho gaye. kee avasaroan par in zamiandaroan ne svatantr kshetriy rajy sthapit karane ke prayas bhi kie. prashasanik star par bhi saradaroan ke bich vyapak asantosh tatha bhedabhav phaila aur isase zagiradari vyavastha mean ganmbhir sankat paida ho gaya. adhikatar saradaroan ka yah prayas rahata tha ki ve adhik amadani vali zagir hathiya lean aur is karan mugal prashasan vyavastha mean bhrashtachar badhata gaya. aurangazeb ne 'khalisa' arthat rajakiy vyay ke lie surakshit bhoomi, ki sima ko badhakar is sankat ki aur ganmbhir kar diya. usane dinoan tak badhatean prashasanik kharche tatha yuddhoan ke kharche, jo usake shasanakal mean barabar hote rahe, ke lie khalisa ko badhaya tha.
saradaroan ki vyavastha
mugaloan dvara vikasit saradaroan ki vyavastha mugal kal ki sabase pramukh visheshata thi. jatibhed ke adhar par mugal yogy se yogy vyaktiyoan ko apani seva mean akarshit karane mean saphal rahe the. inamean se desh ke vibhinn kshetroan ke log the aur kuchh videshi bhi the. vyaktigat adhar par bane mugaloan ke prashasanik dhaanche ke aantargat saradaroan ne b di saphalata se kam kiya aur desh ko kafi had tak suraksha tatha shanti pradan ki. saradaroan ki yah bhoomika samrat ke prati matr seva bhav thi aur ye adhikatar apane hi hitoan ka dhyan rakhate the. kuchh itihasakaroan ka yah tark galat hai ki saradaroan ka sangathan aurangazeb ki mrityu ke bad isalie kamazor p d gaya, kyoanki madhy eshiya se kushal logoan ka ana ruk gaya. vastav mean aurangazeb ke sianhasanaroodh hone tak adhikatar mugal saradar aise vyakti the, jinaka janm bharat mean hua tha. aisa vishvas karane ka koee karan nahian hai ki inaki yogyata ka hras bharatiy jalavayu ke karan hua. yah tark aangrez itihasakaroan ne jatibhed ke adhar par isalie diya hai, jisase ve thande deshoan ke logoan dvara bharat ke adhipaty ko uchit thahara sakean. lekin ye tark ab nahian svikar kie ja sakate.
prashasanik vyavastha ka kamazor hona
yah bhi kaha gaya hai ki kyoanki saradaroan ka varg aise logoan ka bana tha, jisamean kee jatiyoan ke log sammilit the, isalie unamean koee rashtriy chetana nahian thi aur unhoanne rashtravirodhi kary bhi kie. lekin rashtriyata ki bhavana ka us arth mean jise ham aj samajhate haian, madhyayug mean koee astitv nahian tha. isake bavajood namak halali ki bhavana itani prabhavashali thi ki isi ke karan saradar mugal vansh ke prati vafadar bane rahe aur unamean ek prakar se deshabhakti jivit rahi. videshoan se ane vale saradaroan ka apane svadesh se koee vishesh sampark nahian rahata tha aur unaka saanskritik drishtikon mugal bharatiy hi ho jata tha. mugaloan ne prashasanik vyavastha ke har star par savadhani se aise tariqe lagoo kie, jinase vibhinn jati athava dharm ke logoan ke bich aisa santulan bana rahe, taki mahatvakaankshi saradaroan athava unake daloan par prabhavashali niyantran rakha ja sake. saradar svadhinata ki kalpana tabhi karane lage, jab aurangazeb ke uttaradhikariyoan ne zagiradari vyavastha mean utpann sankat ke karan prashasanik vyavastha ko dhire-dhire kamazor hone diya. is prakar mugaloan ka shighrata se vighatan mugal prashasanik vyavastha ki kamazori ka karan nahian balki parinam tha. yah avashy kaha ja sakata hai ki mugal prashasan bahut had tak keandrit tha aur isaki saphalata atatah samrat ki yogyata par nirbhar karati thi. yogy samratoan ke abhav mean vaziroan ne unaka sthan lene ki koshish ki, par ve asaphal rahe. is prakar is vyavastha ke patan tatha vyaktigat asaphalata ki ek doosare par pratikriya huee.
aurangazeb ki galatiyaan
rajanitik kshetr mean aurangazeb ne kee ganmbhir galatiyaan ki. kis prakar vah marathoan ke aandolan ke sahi svaroop ko nahian samajh saka aur shivaji ko mitr banane ki jayasianh ki salah anadekhi kar di. shambhaji ki hatya usaki ek aur b di galati thi. isake bad marathoan ka aisa koee prabhavashali neta nahian bacha, jisase aurangazeb batachit ya samajhauta kar sakata. use vishvas tha ki bijapur aur golakunda ko apane qabze mean karane ke bad marathe usase daya ki bhikh maangeange aur usaki shartoan ko svikar karane ke alava unake pas aur koee chara nahian rah jayega. aurangazeb marathoan ke 'svarajy' ko chhota karana aur unase nishtha ka vachan chahata tha. jab aurangazeb ne apani galati mahasoos ki aur marathoan se batachit shuroo ki tab 'chauth' tatha 'saradeshamukhi' ki maang a de a gee. bahut had tak is badha ko bhi door kiya gaya. 1703 mean marathoan aur aurangazeb ke bich samajhauta qarib-qarib ho hi gaya tha, lekin aurangazeb, shahoo tatha maratha saradaroan ke prati aant tak avishvasi bana raha.
marathoan ke prati avishvas ki bhavana
is tarah aurangazeb marathoan ki samasya ka samadhan dhooandhane mean asaphal raha aur aant tak isaka shikar bana raha. usane kee maratha saradaroan ko manasab pradan kie. yahaan tak ki uchchatam star par rajapoot saradaroan ki apeksha maratha saradaroan ke pas adhik manasab the. lekin isake bavajood maratha saradaroan par poori tarah vishvas nahian kiya gaya. rajapootoan ki tarah unhean zimmedari athava vishvas ka koee pad nahian sauanpa gaya. is prakar marathe mugal rajanitik vyavastha ke abhinn aang kabhi nahian ban sake. yadi aurangazeb shivaji, shanbhaji ya shahoo se bhi koee rajanitik samajhauta kar leta to bahut b da farq p data.
dakkani rajyoan ka asangathan
marathoan ke khilaf dakkani rajyoan ko sangathit karane ki asaphalata ke lie aurangazeb ki alochana ki jati hai. yah bhi kaha jata hai ki unhean jitakar aurangazeb ne apane samrajy ko itana b da kar liya tha ki yah apane hi bhar ke karan dhah gaya. shahajahaan ke hi kal mean 1636 ki sandhi bhang hone ke bad aurangazeb tatha dakkani rajyoan ke bich gadhi ekata asanmbhav thi. samrat banane ke bad aurangazeb dakkan mean poorn vijay ki niti apanane se hichakicha raha tha. usane dakkani rajyoan ki vijay ka nirnay jab tak sanmbhav tha, tala. marathoan ki badhati shakti, golakunda ke madanna tatha akhanna dvara shivaji ko die ge samarthan aur is bhay se ki bijapur par shivaji tatha golakunda, jis par marathoan ka prabhav tha, ka prabhutv qayam ho jaega, aurangazeb dakkan mean abhiyan chalane par vivash ho gaya tha. bad mean rajakumar akabar ko panah dekar shambhaji ne aurangazeb ko ek prakar se b di chunauti di thi. aurangazeb ne shighr hi mahasoos kiya ki bijapur tatha golakunda ko qabze mean kiye bina marathoan se takkar lena asan nahian hai.
prashasanik sevaoan ka tootana
golakunda, bijapur tatha karnatak mean mugal prashasan ke vistar se mugal prashasanik seva tootane lagi thi. mugaloan ke sampark sadhan bhi marathoan ke hamaloan ke lie khule the. yahaan tak ki is kshetr ke mugal saradaroan ke lie apani zagiroan se nirdharit lagan ugahana bhi asanmbhav ho gaya aur kee bar unhean marathoan ke sath gupt sandhiyaan karani p di. isake parinamasvaroop marathoan ki shakti aur pratishtha badhi aur udhar samrajy ki pratishtha ko dhakka pahuancha. sanmbhatah aurangazeb yadi apane sabase b de l dake shahalam ki yah bat man leta ki bijapur tatha golakunda ke sath samajhauta kiya jana chahie aur unake kuchh kshetroan ko hi samrajy mean milaya jana chahie to aurangazeb ke lie bahut labhadayak hota. shahalam is paksh mean bhi tha ki bahut door hone ke karan karnatak par prabhavashali niyantran rakhana aansambhav hai isalie use vahian ke adhikariyoan ke hathoan mean chho d diya jana chahie.
galat nitiyaan
mugal samrajy ke patan ke dakkani tatha any yuddhoan aur uttar bharat se bahut kam samay ke lie aurangazeb ka gairahazir hona bhi bahut mahattvapoorn karan the. aurangazeb ne kee galat nitiyaan apanaee thian aur usamean kee vyaktigat kamazoriyaan bhi thian jaise- vah atyadhik sandehi tatha sankirn vicharoan ka tha. lekin isake bavajood mugal samrajy bahut shaktishali tha tatha usaki sainik aur prashasanik vyavastha thos thi. mugal sena dakkan ke paha di kshetroan mean maratha chhapamaroan ke hamaloan ka samana karane mean bhale hi asaphal rahi ho aur marathoan ke qiloan par mushkil se qabza kar saki ho aur qabza kar lene ke bad unhean adhik kal tak apane adhin rakhane mean asaphal bhi rahi ho, lekin isamean koee sandeh nahian ki uttari bharat ke maidanoan tatha karnatak ke vistrit pathar mean mugal topakhana abhi bhi sabase adhik prabhavashali tha. aurangazeb ki mrityu ke chalis sal bad bhi jab mugal topakhane ki shakti aur kshamata ghat gee, marathe khule maidan mean usaka muqabala nahian kar sakate the. lambe samay tak arajakata, yuddh tatha marathoan ke hamaloan se dakkan ki abadi bhale hi kam huee ho aur vahaan ka vyapar, udyog tatha krishi j dabhoot ho gaya ho, parantu isamean sandeh nahian ki samrajy ke mukhy bhag uttari bharat mean, jo arthik aur rajanitik drishti se adhik mahattvapoorn tha, mugal prashasan atyant prabhavashali bana hua tha. yahaan tak ki ziloan ke star par mugal prashasan itana karagar siddh hua ki isake kee tatv british prashasan mean sammilit kie ge. sainik parajayoan aur aurangazeb ki galatiyo ke bavajood rajanitik taur par logoan ke diloan-dimag par mugal vansh ka prabhav chhaya raha.
marava d ka vibhajan
jahaan tak rajapootoan ka saval hai, marava d se mugaloan ka sangharsh isalie arambh nahian hua tha ki aurangazeb ne is bat ka prayas kiya ki hinduoan ka koee prabhavashali neta n rahe. balki isalie ki nasamajhi ke karan usane do mukhy pratidvandviyoan ke bich marava d ke rajy ko vibhajit kar donoan ki dushmani mol le li. isake alava is qadam se meva d ka shasak bhi usase kshubdh ho gaya, kyoanki vah mugal hastakshep ko bahut b da khatara samajhata tha. isake bad marava d tatha meva d ke sath jo lamba sangharsh chala, usase mugal samrajy ki pratishtha ko gahara dhakka pahuancha. yah bat aur hai ki 1681 ke bad is sangharsh ka koee vishesh samarik mahatv nahian raha. is bat mean sandeh hai ki 1681 tatha 1706 ke bich yadi dakkan mean adhik sankhya mean rathaur rajapoot niyukt kiye jate to marathoan se hone vale sangharsh mean koee vishesh aantar p data. jo bhi ho, pahale ki tarah rajapoot adhik manasab aur apane kshetroan ki vapasi ki maang karate rahe. in maangoan ko aurangazeb ki mrityu ke chhah sal ke aandar-aandar svikar kar liya gaya aur isake sath hi mugal samrajy ke lie rajapootoan ki samasya samapt ho gee. isake bad samrajy ke vighatan mean unhoanne n to koee bhoomika nibhaee aur n hi ve usake patan ki prakriya ko rok sake.
dharmik niti
aurangazeb ki dharmik niti bhi tatkalik samajik, arthik tatha rajanitik pariprekshy mean dekhi jani chahie. aurangazeb svabhav se b da kattar tha aur islam ke qanoon ke aantargat hi kam karana chahata tha. lekin is qanoon ka vikas bharat ke bahar bilkul vibhinn paristhitiyoan mean hua tha aur yah asha nahian ki ja sakati thi ki yah bharat mean bhi karagar siddh hoga. aurangazeb ne kee avasaroan par apani gair musalaman praja ki bhavanaoan ko samajhane se iankar kar diya. mandiroan ke prati apanaee gee usaki niti aur islam ke qanoon ke adhar par jaziya ko dubara lagoo karake n to vah musalamanoan ko apane paksh mean kar saka aur n hi islam ke qanoon par adharit rajy ke prati unaki nishtha prapt kar saka. doosari or is niti ke karan hindoo bhi usake khilaf ho gaye aur aise vargoan ke hath mazaboot ho gaye jo rajanitik tatha any karanoan se mugal samrajy ke khilaf the. vastav mean is sari prakriya mean apane ap mean saval dharm ka nahian tha. aurangazeb ki mrityu ke chhah varshoan ke aandar jaziya ko samapt kar diya gaya tatha naye mandiroan ke nirman par lagi pabandi ko utha liya gaya lekin isase bhi samrajy ke patan aur vighatan ki prakriya par koee asar nahian p da.
nishkarsh
aant mean nishkarsh yahi nikalata hai ki mugal samrajy ka patan aur vighatan arthik, samajik, rajanitik tatha sangathanatmak karanoan se hua. akabar ki nitiyoan se vighatan ke tatvoan par kuchh samay tak prabhavashali niyantran rakha ja saka, lekin samaj vyavastha mean koee moolabhoot parivartan karana usake bhi bas ke bahar ki bat thi. jab tak aurangazeb ne sianhasan sanmbhala, vighatan ki samajik aur arthik shaktiyaan ubhar kar aur shaktishali ho geean thian. is vyavastha mean moolabhoot parivartan karane ke lie n to aurangazeb mean rajanitik yogyata aur n hi dooradarshita thi. vah aisi nitiyoan ke palan mean bhi asamarth raha, jinase paraspar virodhi tatvoan par kuchh samay ke lie rok lagaee ja sakati. is prakar aurangazeb n keval paristhitiyoan ka shikar tha, balki usane svayan aisi paristhitiyaan paida karane mean yog diya jinaka vah svayan shikar bana.
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tika tippani aur sandarbh
sanbandhit lekh