yah lekh maianne isi 23 faravari ko likha kyoanki 23 faravari ko hi is lekh ka likha jana shayad sabase zyada zaroori tha. 23 faravari ka din un logoan ke lie sambhavat: sabase mahattvapoorn hai jo kitaboan mean ruchi rakhate haian, adhyayan karate haian aur usake alava bhi shayad hi koee aisa ho jisake jivan mean yah din sabase mahattvapoorn na ho. kya hua tha is din?
1455 mean is din gutinabarg ki pahali kitab chhapakar duniya ke samane ayi thi, jo sachamuch hi idhar udhar ja sakati thi. log use dekh sakate the, padh sakate the aur usake panne palat sakate the. is kitab ko 'gutinabarg baibil' kaha gaya. sab janate haian gutinabarg ne 'chhapaee ka avishkar' kiya tha. aisa nahian hai ki chhpaee pahale nahian hoti thi, hoti thi lekin kitab ke roop mean shuruat sabase pahale gutinabarg ne ki aur gutinabarg ka nam is 'sahastrabdi ke mahanatam logoan ki soochi mean pahala' hai. is tarah ki koee sarvamany soochi to kabhi nahian bani lekin phir bhi pratishat ke hisab se adhikatam log isi soochi ko manate haian. is soochi mean gutinabarg ko 'main aauf d mileniyam' ya 'sahastrabdi purush' mana gaya hai. ham sab bahut abhari haian gutinabarg ke ki usane yah vilakshan khoj ki... 'chhapakhana'. du:kh ki bat ye hai ki gutinabarg ka jivan abhavoan mean guzara usake sahayogi ne hi poora paisa kamaya.
pahali priantiang pres shuroo huee aur gutinabarg ke karan duniya ke samane kitabean a paeean. kitabean ane se pahale lekhan ka kuchh na kuchh kam chalata rahata tha, jo hathoan se likha jata tha, kabhi bhurjapatroan par likha gaya, to kabhi patthar par mahin chhaini-hathau de se ukera gaya. duniya mean lekhan sambandhi anek prayog hote rahe. 'boli' ko likhane ke lie lipi aur vartani ki avashyakata huee aur is tarah 'bhasha' ban gee. bhasha aur lipi alag-alag jagahoan par alag-alag tarah ki banian. bharat mean bhi vyakaran aur lipi ka kary chal raha tha jo sambhavat: 500 eesa poorv mean panini dvara kiya gaya mana jata hai. yah samay gautam buddh ke asapas ka hi raha hoga aur sikandar ke panjab par hamale se pahale ka.
itihasakaroan ke sath-sath ham bhi yah manate haian ki vishv ke ek hisse, desh, kul, jhuand, ya qabile mean kya ho raha tha, vah sahi roop se janane ke lie us samay prithvi ke doosare hissoan mean kya ghat raha tha? yah janana bahut zaroori hai. pan. javaharalal neharoo ne likha bhi hai ki agar ham kisi ek desh ka itihas janana chahean to yah janana bahut zaroori hai ki us kalakram mean doosare deshoan mean kya ghat raha tha, agar ham yah nahian janeange to apane desh ka ya jis desh ka itihas ham janana chahate haian, sahi roop se nahian jan payeange. bhagavatasharan upadhyay ji aur damodar dharmanand kosanbi ji ke drishtikon se bhi vishv ki sabhi sanskritiyaan prarambh se hi ek doosare se bahut gahare mean mili-juli haian aur koee ek alag prakar ka, ek alag kshetr mean, koee vikas ho pana sambhav nahian hai.
'ijipt' yani misr mean bilkul hi doosare tariqe ka kary chal raha tha. misri faraun (raja), mantri, dharmadhikari ya pramukh vaidy ke pas ek vyakti baitha rahata tha aur vah mukhy batoan ko b de saliqe se sahejata tha. misr mean lekhan 'pepiras' par hone laga tha. pepiras paudhe se banaya gaya ek prakar ka kagaz hota tha jo misr ke daladali ilaqoan mean paya jata tha. yahaan yah bhi dhyan dene yogy hai ki sanskrit mean kagaz ke lie koee shabd nahian hai, haan pali mean avashy 'kagad' shabd milata hai. kalaantar mean aangrezi mean prayukt hone vala shabd 'pepar' pepiras ya yoonani shabd 'pipyuras' se hi bana. misr ki bhasha ko 'hayaroglifik' kaha gaya hai jisaka arth 'pavitr' (hayaro) lekhan (glifik) hai.
isamean bhi ek ajib rochak sanyog hai ki jis samay misr mean piramid jaisi ashcharyajanak imarat bani, vahaan lipi ki varnamala ati daridr thi. 3 hazar varshoan mean 24 aksharoan ki varnamala mean keval 'vyanjan' hi the 'svar' ek bhi nahian. bina svaroan ke keval vyanjan likh kar hi logoan ke sambandh mean likha jata tha. use vo kaise bad mean padhate the aur kis tariqe se usaka uchcharan hota tha, yah bat rahasy hi bani rahi. sidhe sankshipt roop mean kahean to 'vartani' lapata thi aur saral karean to 'matraean' nahian thian. svar n hone ke karan shabd ko kis tariqe se bola jaega yah jatil aur aspasht tha. [1] svaroan ke lie alag se pravadhan the, jo behad avaijnanik the, jabaki bharat mean panini rachit 'ashtadhyayi' ka vyakaran apana poorn parishkrit roop le chuka tha. vartani ki is kami ke chalate misri lipi ko padhana thik usi tarah mushkil hi nahian namumakin tha jaise ki amitabh bachchan ki 'd aaun' film mean 'd aaun' ko pak dana lekin bad mean ye lipi padh li gee. 'r aauseta abhilekh' aur fraansisi vidvanh 'shaanpolyoan' ke karan yah kary saphal ho gaya.
misr mean rajavanshoan ki shuruat aj se 5 hazar varsh pahale hi ho gayi thi. mashahoor faraun rॅmasi ( ye vahi rॅmasi ya ramases hai jo moosa ke samay mean tha) ka nam padhane mean bhi yahi kathinaee samane ayi. k aauptik bhasha (misri eesaiyoan ki bhasha) mean isaka arth hai- re ya ra (soory) ka m-s (beta) arthath soory ka putr. sochane vali bat ye hai ki bhagavan 'ram' ka nam bhi isi prakar ka hai aur ve bhi soory vanshi hi haian. agar ye mahaz ek ittafaq hai to behad dilachasp ittafaq hai. nam koee bhi raha ho remasi, imahotep ya t aaulemi; svaroan ke bina unhean sahi padhana bahut kathin tha. mashahoor rani kliopatra ke nam[2] mean bhi diqqat ayi use 'k l p t r' hi padha jata raha jab tak ki svaroan ki gutthi nahian sulajhi. 'kliopatra' koee nam nahian balki rani ki upadhi thi jis kliopatra ko ham-ap janate haian vah satavian kliopatra thi. us samay misr ke rajaoan ki upadhi 't aaulemi' hua karati thi. us samay bharat mean bhi upadhiyaan chal rahi thian jinhean vyakti samajh liya jata hai jaise vyas, narad, vashishth adi.
is saptah itana hi... agale saptah kuchh aur...
-adity chaudhari
sansthapak evan pradhan sampadak
