कबीर की भाषा शैली
kabir ki bhasha shaili
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poora nam | sant kabiradas |
any nam | kabira, kabir sahab |
janm | san 1398 (lagabhag) |
janm bhoomi | laharatara tal, kashi |
mrityu | san 1518 (lagabhag) |
mrityu sthan | magahar, uttar pradesh |
palak mata-pita | niru aur nima |
pati/patni | loee |
santan | kamal (putr), kamali (putri) |
karm bhoomi | kashi, banaras |
karm-kshetr | samaj sudharak kavi |
mukhy rachanaean | sakhi, sabad aur ramaini |
vishay | samajik |
bhasha | avadhi, sadhukk di, panchamel khich di |
shiksha | nirakshar |
nagarikata | bharatiy |
sanbandhit lekh | kabir granthavali, kabirapanth, bijak, kabir ke dohe adi |
any janakari | kabir ka koee pramanik jivanavritt aj tak nahian mil saka, jis karan is vishay mean nirnay karate samay, adhikatar janashrutiyoan, saanpradayik granthoan aur vividh ullekhoan tatha inaki abhi tak upalabdh katipay phutakal rachanaoan ke aant:sadhy ka hi sahara liya jata raha hai. |
inhean bhi dekhean | kavi soochi, sahityakar soochi |
kabir sant kavi aur samaj sudharak the. unaki kavita ka ek-ek shabd pakhandiyoan ke pakhandavad aur dharm ke nam par dhoang v svarthapoorti ki niji dukanadariyoan ko lalakarata hua aya aur asaty v anyay ki pol khol dhajjiyaan udata chala gaya. kabir ka anubhoot saty aandhavishvasoan par baroodi palita tha. saty bhi aisa jo aj tak ke parivesh par savaliya nishan ban chot bhi karata hai aur khot bhi nikalata hai.
bhasha aur shaili
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hindi sahity ke hazar varshoan ke itihas mean kabir jaisa vyaktitv lekar koee lekhak utpann nahian hua. mahima mean yah vyaktitv keval ek hi pratidvandvi janata hai, tulasidas.
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kabiradas ne bolachal ki bhasha ka hi prayog kiya hai. bhasha par kabir ka jabaradast adhikar tha. ve vani ke diktetar the. jis bat ko unhoanne jis roop mean prakat karana chaha hai, use usi roop mean kahalava liya–ban gaya hai to sidhe–sidhe, nahian darera dekar. bhasha kuchh kabir ke samane lachar–si nazar ati hai. usamean mano aisi himmat hi nahian hai ki is laparava phakk d ki kisi faramaish ko nahian kar sake. aur akah kahani ko roop dekar manograhi bana dene ki to jaisi takat kabir ki bhasha mean hai vaisi bahut hi kam lekhakoan mean paee jati hai. asim–anant brahmanand mean atma ka sakshibhoot hokar milana kuchh vani ke agochar, pak d mean n a sakane vali hi bat hai. par 'behaddi maidan mean raha kabira' mean n keval us gambhir nigoodh tattv ko moortiman kar diya gaya hai, balki apani fakk dana prakriti ki muhar bhi mar di gee hai. vani ke aise badashah ko sahity–rasik kavyanand ka asvadan karane vala samajhean to unhean dosh nahian diya ja sakata. phir vyangy karane mean aur chutaki lene mean bhi kabir apana pratidvandvi nahian janate. pandit aur qazi, avadhu aur jogiya, mulla aur maulavi–sabhi unake vyangy se tilamila jate the. atyant sidhi bhasha mean ve aisi chot karate haian ki khanevala keval dhool jha d ke chal dene ke siva aur koee rasta nahian pata.
is prakar yadyapi kabir ne kahian kavy likhane ki pratijna nahian ki tathapi unaki adhyatmik ras ki gagari se chhalake hue ras se kavy ki katori mean bhi kam ras ikattha nahian hua hai. kabir ne jin tattvoan ko apani rachana se dhvanit karana chaha hai, usake lie kabir ki bhasha se zyada saf aur zoradar bhasha ki sambhavana bhi nahian hai aur zaroorat bhi nahian hai. parantu kalakram se vah bhasha aj ke shikshit vyakti ko durooh jan p dati hai. kabir ne shastriy bhasha ka adhyayan nahian kiya tha, par phir bhi unaki bhasha mean parampara se chali aee visheshataean vartaman haian. isaka aitihasik karan hai. is aitihasik karan ko jane bina us bhasha ko thik–thik samajhana sambhav nahian hai. is pustak mean usi aitihasik parampara ke adhyayan ka prayas hai. yah prayas poorn roop se saphal hi hua hoga, aisa ham koee dava nahian karate, parantu vah grahaniy nahian hai, is bat mean lekhak ko koee sandeh nahian hai.
panchamel khich di bhasha
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kabir ki vani ka anukaran nahian ho sakata. anukaran karane ki sabhi cheshtaean vyarth siddh huee haian. isi vyaktitv ke karan kabir ki uktiyaan shrota ko balapoorvak akrisht karati haian. isi vyaktitv ke akarshan ko sahriday samalochak sambhal nahian pata aur rijhakar kabir ko 'kavi' kahane mean santosh pata hai.
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kabir ki rachanaoan mean anek bhashaoan ke shabd milate haian yatha - arabi, farasi, panjabi, bundelakhandi, brajabhasha, kh diboli adi ke shabd milate haian isalie inaki bhasha ko 'panchamel khich di' ya 'sadhukk di' bhasha kaha jata hai. prasang kram se isamean kabiradas ki bhasha aur shaili samajhane ke kary se kabhi–kabhi age badhane ka sahas kiya gaya hai. jo vani ke agochar haian, use vani ke dvara abhivyakt karane ki cheshta ki gee hai; jo man aur buddhi ki pahuanch se pare haian; use buddhi ke bal par samajhane ki koshish ki gee hai; jo desh aur kal ki sima ke pare haian, use do–char–das prishthoan mean baandh dalane ki sahasikata dikhaee gee hai. kahate haian, samast puran aur mahabharatiy sanhita likhane ke bad vyasadev ne atyant anutap ke sath kaha tha ki 'he adhil vishv ke gurudev, apaka koee roop nahian hai, phir bhi maianne dhyan ke dvara in granthoan mean roop ki kalpana ki hai; ap anirvachaniy haian, vyakhya karake apake svaroop ko samajha sakana sambhav nahian hai, phir bhi maianne stuti ke dvara vyakhya karane ki koshish ki hai. vani ke dvara prakash karane ka prayas kiya hai. tum samast–bhuvan–vyapt ho, is brahmaannd ke pratyek anu–paramanu mean tum bhine hue ho, tathapi tirth–yatradi vidhan se us vyapitv ko khandit kiya hai. bhala jo sarvatr parivyapt hai, usake lie tirth vishesh mean jane ki kya vyavastha? so he jagadish, meri buddhigat vikalata ke ye tin aparadh–aroop ki roopakalpana, anirvachaniy ka stutinirvachan, vyapi ka sthan–vishesh mean nirdesh—tum kshama karo.' kya vyas ji ke mahanh adarsh ka padanusaran karake is lekhak ko bhi yahi kahane ki zaroorat hai?—
roopan roopavivarjitasy bhavato dhyanen yatkalpitamh,
stutya nirvachaniyataakhilagurodoori kritayanmaya.
vyapitvan ch nirakritan bhagavato yattirthayatradina,
kshantavyan jagadashi, tadh vikalata–doshatrayan matkritamh..
vriddhavastha mean yash aur kirtti ne unhean bahut kasht diya. usi halat mean unhoanne banaras chho da aur atmanirikshan tatha atmaparikshan karane ke liye desh ke vibhinn bhagoan ki yatraean kian. isi kram mean ve kalianjar zile ke pithaurabad shahar mean pahuanche. vahaan ramkrishna ka chhota sa mandir tha. vahaan ke sant bhagavan gosvami jijnasu sadhak the kiantu unake tarkoan ka abhi tak poori tarah samadhan nahian hua tha. sant kabir se unaka vichar-vinimay hua. kabir ki ek sakhi ne un ke man par gahara asar kiya-
ban te bhaga bihare p da, karaha apani ban.
karaha bedan kasoan kahe, ko karaha ko jan॥
moortti pooja ko lakshy karate hue kabiradas ne kaha hai-
pahan pooje hari milaian, to maian poojauan pahar.
ya te to chaki bhali, jase pisi khay sansar॥
roopatit vyanjana aur khandan mandan
thumb|250px|kabiradas prem bhakti ko kabiradas ki vaniyoan ki kendriy vastu n manane ka hi yah parinam hua hai ki achchhe–achchhe vidvanh unhean ghamandi, atapati vani ka bolanahara, ekeshvaravad aur advaitavad ke barik bhed ko n janane vala, ahankari, agun–sagun–vivek–anabhijn adi kahakar apane ko unase adhik yogy manakar santosh pate rahe haian. yah mani huee bat hai ki jo bat lok mean ahankar kahalati hai vah bhagavatprem ke kshetr mean, svadhinabhartrika nayika ke garv ki bhaanti apane aur priy ke prati akhand vishvas ki parichayak hai; jo bat lok mean dabboopan aur qayarata kahalati hai, vahi bhagavatprem ke kshetr mean bhagavan ke prati bhakt ka anany parayan amtarpan hoti hai aur jo batean lok mean paraspar viruddh janchati haian bhagavan ke vishay mean unaka virodh door ho jata hai. lok mean aise jiv ki kalpana nahian ki ja sakati jo karnahin hokar bhi sab kuchh sunata ho, chakshurahit bana rahakar bhi sab kuchh dekh sakata ho, vanihin hokar bhi vakta ho sakata ho, jo chhote-se-chhota bhi ho aur b de-se-b da bhi, jo ek bhi ho aur anek bhi, jo bahar bhi ho bhitar bhi, jise sabaka malik bhi kaha ja sake aur sabaka sevak bhi, jise sabake oopar bhi kaha ja sake aur sarvamay sevak bhi; jisamean samast gunoan ka arop bhi kiya ja sake aur gunahinata ka bhi, aur phir bhi jo n indriy ka vishay ho, n man ka, n buddhi ka. parantu bhagavan ke lie sab visheshan sab deshoan ke sadhak sarv–bhav se dete rahe haian. jo bhakt nahian haian, jo anubhav ke dvara sakshatkar kie hue saty mean vishvas nahian rakhate, ve keval tark mean ulajhakar rah jate haian; par jo bhakt haian, ve bhuja uthakar ghoshana karate haian, 'agunahian–sagunahian nahian kachhu bheda' (tulasidas). parantu tark parayan vyakti is kathan ke atapatepan ko vadato–vyaghat kahakar santosh kar leta hai.
yadi bhakti ko kabiradas ki vaniyoan ki kendriy vastu man liya jata to nissandeh svikar kar liya jata ki bhakt ke lie ve sari batean bematalab haian,jinhean ki vidvanh log barik bhed kahakar anand paya karate haian. bhagavan ke anivarchaniy svaroop ko bhakt ne jaisa kuchh dekha hai vah vani ke prakashan kshetr ke bahar haian, isilie vani nana prakar se paraspar virodhi aur avirodhi shabdoan ke dvara us param premamay ka roop nirdesh karane ki cheshta karati hai. bhakt usaki asamarthata par nahian jata, vah usaki roopatit vyanjana ko hi dekhata hai. bhakti tattv ki vyakhya karate–karate unhean un bahyachar ke janjaloan ko saf karane ki zaroorat mahasoos huee hai jo apani j d prakriti ke karan vishuddh chetan–tattv ki upalabdhi mean badhak hai ! yah bat hi samaj sudhar aur sampraday aiky ki vidhatri ban gee hai. par yahaan bhi yah kah rakhana thik hai ki vah bhi phokat ka mal ya baeeprodakt hi hai.
kabiradas ka bhakt roop
kabiradas ka yah bhakt roop hi unaka vastavik roop hai. isi kendr ke ird–gird unake any roop svayamev prakashit ho uthe haian. mushkil yah hai ki is kendriy vastu ka prakash bhasha ki pahuanch se bahar hai. bhakti kahakar nahian samajhaee ja sakati, vah anubhav karake asvadan ki ja sakati hai. kabiradase ne is bat ko hazar tariqe se kaha hai. is bhakti ya bhagavan ke prati ahaituk anurag ki bat kahate samay unhean aisi bahut si batean kahani p dian haian jo bhakti nahian haian. par bhakti ke anubhav karane mean sahayak haian. mool vastu chooanki vani ke agochar hai, isalie keval vani ka adhyayan karane vale vidyarthi ko agar bhram mean p d jana p da ho to ashchary ki koee bat nahian hai. vani dvara unhoanne us nigoodh anubhavaikagamy tattv ki aur ishara kiya hai, use dhvanit kiya gaya hai. aisa karane ke lie unhean bhasha ke dvara roop kh da karana p da hai aur aroop ko roop ke dvara abhivyakt karane ki sadhana karani p di hai. kavyashastr ke achary ise hi kavi ki sabase b di shakti batate haian. roop ke dvara aroop ki vyajanna, kathan ke jarie akathy ka dhvanan, kavy–shakti ka charam nirdeshan nahian to kya hai? phir bhi dhvanit vastu hi pradhan hai; dhvanit karane ki shaili aur samagri nahian. is prakar kavyatv unake padoan mean phokat ka mal hai—baiprodakt hai; vah kolatar aur sire ki bhaanti aur chizoan ko banate–banate apane–ap ban gaya hai.
left|30px|link=kabir ka sahityik parichay|pichhe jaean | kabir ki bhasha shaili | right|30px|link=kabir ka vyaktitv|age jaean |
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tika tippani aur sandarbh
sanbandhit lekh