इतिहास (विषय)

itihas 'itihas' shabd ka prayog visheshat: do arthoan mean kiya jata hai. ek hai prachin athava vigat kal ki ghatanaean aur doosara un ghatanaoan ke vishay mean dharana. itihas shabd (iti+h+as) ka tatpary hai 'yah nishchay tha'. gris ke log itihas ke lie 'histari' shabd ka prayog karate the. 'histari' ka shabdik arth 'bunana' tha. anuman hota hai ki jnat ghatanaoan ko vyavasthit dhang se bunakar aisa chitr upasthit karane ki koshish ki jati thi jo sarthak aur susanbaddh ho.

itihas ke mukhy adhar yugavishesh aur ghatanasthal ke ve avashesh haian jo kisi n kisi roop mean prapt hote haian. jivan ki bahumukhi vyapakata ke karan svalp samagri ke sahare vigat yug athava samaj ka chitranirman karana du:sadhy hai. samagri jitani hi adhik hoti jati hai usi anupat se bite yug tatha samaj ki rooparekha prastut karana sadhy hota jata hai. paryapt sadhanoan ke hote hue bhi yah nahian kaha ja sakata ki kalpanamishrit chitr nishchit roop se shuddh ya saty hi hoga. isalie upayukt kami ka dhyan rakhakar kuchh vidvanh‌ kahate haian ki itihas ki sanpoornata asadhy si hai, phir bhi yadi hamara anubhav aur jnan prachur ho, aitihasik samagri ki jaanch p datal ko hamari kala tarkapratishthat ho tatha kalpana sanyat aur vikasit ho to atit ka hamara chitr adhik manaviy aur pramanik ho sakata hai. saraansh yah hai ki itihas ki rachana mean paryapt samagri, vaijnanik dhang se usaki jaanch, usase prapt jnan ka mahatv samajhane ke vivek ke sath hi sath aitihasak kalpana ki shakti tatha sajiv chitran ki kshamata ki avashyakata hai. smaran rakhana chahie ki itihas n to sadharan paribhasha ke anusar vijnan hai aur n keval kalpanik darshan athava sahityik rachana hai. in sabake yathochit sanmishran se itihas ka svaroop racha jata hai.

likhit itihas ka aranbh pady athava gady mean viragatha ke roop mean hua. phir viroan athava vishisht ghatanaoan ke sanbandh mean anushruti athava lekhak ki poochhatachh se gady mean rachana praranbh huee. is prakar ke lekh khap doan, pattharoan, chhaloan aur kap doan par milate haian. kagaj ka avishkar hone se lekhan aur pathan pathan ka marg prashast ho gaya. likhit samagri ko any prakar ki samagri-jaise khandahar, shav, bartan, dhatu, ann, sikke, khilaune tatha yatayat ke sadhanoan adi ke sahayog dvara aitihasik jnan ka kshetr aur kosh badhata chala gaya. us sab samagri ki jaanch p datal ki vaijnanik kala ka bhi vikas hota gaya. prapt jnan ko ko sajiv bhasha mean guanphit karane ki kala ne ashcharyajanak unnati kar li hai, phir bhi atit ke darshan ke lie kalpana kuchh to abhyas, kiantu adhikatar vyakti ki naisargik kshamata evan sookshm tatha kraant drishti par ashrit hai. yadyapi itihas ka aranbh eshiya mean hua, tathapi usaka vikas yoorop mean vishesh roop se hua.

itihas nyoonadhik usi prakar ka saty hai jaisa vijnan aur darshanoan ka hota hai. jis prakar vijnan aur darshanoan mean herapher hote haian usi prakar itihas ke chitran mean bhi hote rahate haian. manushy ke badhate hue jnan aur sadhanoan ki sahayata se itihas ke chitroan ka sanskar, unaki puravritti aur sanskriti hoti rahati hai. pratyek yug apane-apane prashn uthata hai aur itihas se unaka samadhan dhooandhata rahata hai. isilie pratyek yug, samaj athava vyakti itihas ka darshan apane prashnoan ke drishtibianduoan se karata rahata hai. yah sab hote hue bhi sadhanoan ka vaijnanik anveshan tatha nirikshan, kalakram ka vichar, paristhiti ki avashyakataoan tatha ghatanaoan ke pravah ki bariki se chhanabin aur unase parinam nikalane mean sartakata aur sanyam ki anivaryata atyant avashyak hai. unake bina aitihasik kalpana aur kapolakalpana mean koee bhed nahian rahega.

itihas ki rachana mean yah avashy dhyan rakhana chahie ki usase jo chitr banaya jae vah nishchit ghatanaoan aur paristhitiyoan par dridhata se adharit ho. manasik, kalpanik athava manamane svaroop ko kh da kar aitihasik ghatanaoan dvara usake samarthan ka prayatn karana akshamy dosh hone ke karan sarvatha varjit hai. yah bhi smaran rakhana avashyak hai ki itihas ka nirman bauddhik rachanatmak kary hai atev asvabhavik aur asanbhavy ko pramanakoti mean sthan nahian diya ja sakata. isake siva itihas ka dhyeyavishesh yathavath‌ jnan prapt karana hai. kisi vishesh siddhaant ya mat ki pratishtha, prachar ya nirakaran athava use kisi prakar ka aandolan chalane ka sadhan banana itihas ka durupayog karana hai. aisa karane se itihas ka mahatv hi nahian nasht ho jata, varanh‌ upakar ke badale usase apakar hone lagata hai jisaka parinam aantatogatva bhayavah hota hai.

itihas ka kshetr b da vyapak hai. pratyek vyakti, vishay, anveshan aandolan adi ka itihas hota hai, yahaan tak ki itihas ka bhi itihas hota hai. atev yah kaha ja sakata hai ki darshanik, vaijnanik adi any drishtikonoan ki tarah aitihasik drishtikon ki apani niji visheshata hai. vah ek vicharashaili hai jo praranbhik puratan kal se aur visheshat: 17vian sadi se sabhy sansar mean vyapt ho gee. 19vian sadi se pray: pratyek vishay ke adhyayan ke lie usake vikas ka aitihasik jnan avashyak samajha jata hai. itihas ke adhyayan se manav samaj ke vividh kshetroan ka jo vyavaharik jnan prapt hota hai usase manushy ki paristhitiyoan ko aankane, vyaktiyoan ke bhavoan aur vicharoan tatha janasamooh ki pravrittiyoan adi ko samajhane ke lie b di suvidha aur achchhi khasi kasauti mil jati hai.

itihas pray: nagaroan, praantoan tatha vishesh deshoan ke ya yugoan ke likhe jate haian. ab is or cheshtha aur prayatn hone lage haian ki yadi sanbhav ho to sabhy sansar hi nahian, varanh‌ manushy matr ke samoohik vikas ya vinash ka adhyayan bhoogol ke saman kiya jae. is dhyey ki siddh yadyapi asanbhav nahian, tathapi b di dustar hai. isake prathamik manachitr se yah anuman hota hai ki vishv ke santoshajanak itihas ke lie bahut lanbe samay, prayas aur sangathan ki avashyakata hai. kuchh vidvanoan ka mat hai ki yadi vishvitihas ki tatha manushik pravrittiyoan ke adhyayan se kuchh sarvavyapi siddhaant nikalane ki cheshta ki gee to itihas samajashastr mean badalakar apani vaiyaktik visheshata kho baithega. yah bhay itana chiantajanak nahian hai, kyoanki samajashastr ke lie itihas ki utani hi avashyakata hai jitani itihas ko samajashasatr ki. vastut: itihas par hi samajashastr ki rachana sanbhav hai.

eshiyaiyoan mean chiniyoan, kiantu unase bhi adhik islami logoan ko, jinako kalakram ka mahatv achchhe prakar jnat tha, itihasarachana ka vishesh shrey hai. musalamanoan ke ane ke pahale hianduoan ki itihas sanbandh mean apani anokhi dharan thi. kalakram ke badale ve saanskritik aur dharmik vikas ya hhras ke yugoan ke kuchh mool tatvoan ko ekatrit kar aur vicharoan tatha bhavanaoan ke pravartanoan aur pratikoan ka saanketik varnan karake tusht ho jate the. unaka itihas pray: kavyaroop mean milata hai jisamean sab kachchi pakki samagri mili juli, ulajhi aur guthi p di hai. usake sulajhane ke kuchh-kuchh prayatn hone lage haian, kiantu kalakram ke abhav mean bhayankar kathinaiyaan p d rahi haian.

vartaman sadi mean yooropiy shiksha mean dikshit ho jane se aitihasik anusandhan ki hiandustan mean uttarottar unnati hone lagi hai. itihas ki ek nahian, sahasroan dharaean haian. sthool roop se unaka prayog rajanitik, arthik aur samajik kshetroan mean adhik hua hai. isake siva ab vyaktiyoan mean simit n rakhakar janata tatha usake sanbandh ka jnan prapt karane ki or adhik ruchi ho gee hai.

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