लोकज्ञता सर्वज्ञता (लोकवार्त्ता विज्ञान के संदर्भ में) -डॉ. हरद्वारीलाल शर्मा
| 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. |
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- lekhak- d aau. haradvarilal sharma
ee.poo. chauthi shati mean chanaky ne sootrit kiya tha : sarvajnata lokajnata. shastrajnoapy lokajno moorkhatuly : [1]
arthath, ham jise sarvajnata kahate haian, vah lok ki janakari hi hai, shastroan ke janakar bhi yadi lok ko nahian janata to vah moorkh ke saman hai.
itana b da prativad kya ek tiraskrit brahman ki matr bahak to nahian? sabhi janate hai ki isi chanaky, kautily, kautaliy shastr ke praneta ne sikandar ke akraman ke bad chandragupt ke mory samrajy ki sthapana ki thi, aur nandoan ki shakti ka moolochchhedan, aur jisaka manavi-ahankar tha: manavakurutte tattu yann shakyan surasurai:= manushy vah sab kuchh karane mean samarth hai, jo surasur ke lie bhi ashaky ho (mudrarakshas), aur jisane bharatiy itihas mean, pahalam-pahal, itane spasht shabdoan mean prayojanavad ki pratishtha ki thi: n prayojanamantara chanaky: svapneapi cheshtate = prayojan ke bina chanaky svapn mean bhi cheshta nahian karata. yah tha rajanitik adarshavad par prayajanavad ka sidha prahar. isi adarshavad ke karan hamare itihas mean anekoan bar mo d aye, durbalataean ubharian aur hamara patan hua.
‘bharatiy rajanitik ekata’ ki parikalpana ka pita bhi chanaky ko mana jata hai.
adarshavad yoan apane mean b di bat hai, jivan aur sanskriti mean udar moolyoan ka sajrin isase hota hai aur samajik chetana ke lie ne-ne ayam khulate haian. adarshoan ka jhilamil alok mean sabakuchh jagamaga uthata hai. samoocha bharatiy sahity inaki chamachamahat se bharapoor hai. kiantu yah adarshavad hota hai khayali aur khokhala, jisase sankat ke samay kuchh bhi nahian milata. karan spasht hai, lok athava ‘sarv-jan’ ek or thos hota hai aur bharapoor jivan jita hai. dhire-dhire isamean dararean p dane lagati haian; phalasvaroop varg banane lagate haian; shreshthajan aur itarajan, abhijat aur sadharan, raja aur raiyat, dvij aur aantyaj, adi aur aant mean lok aur ved ka bhed. adarshavad uchch varg ka darshan hai, kiantu lok ke samagr jivan se kata hua, anek vidhi-nishedhoan evan pratishedhoan se parichchhinn, chamachamata hua kiantu itana kshin ki sankat kal mean jivan ke path ko alokit karane mean asamarth. b de se b da adarshavadi ya to vivash hokar thos dharatal par utarata hai, athava pranoan se adarsh ka mol chukata hai.
jo ho, bharat ke itihas mean adarsh aur prayojan ki takkar dekhane ko milati hai aur takarav se bikharav. samanjasy ke yug kam hi ae, par jab ae to din bhi chamake, nootan sarjanaean hueean, aur samashti-chetana ka vistar. hamane bal aur samarthy ka anubhav kiya, digvijay ki. hamari rajasattatmak digvijayoan se bhi mahatvapoorn thian hamari saanskritik digvijay. inake pichhe charoan dishaoan ko jitane ka hamara sankalp tha: samoohik jivan ka sankalp.
poorv vaidik kal ‘sarv-jan’ aur ‘sarv-kan’ arthath lok yug tha. uttar vaidik kal nahian. sarvajan ka yug-sarvajanin, arthath sath chalo, sath bolo, sath sankalp karo. ramayan ke yug mean lok-chetana ka vikas-vistar hua aur rajaoan ne lok-aradhana ko mahatv diya. mahabharat mean anek bar tato:lok: prasidati”, isase lok prasann hota hai, jaise vaky ate haian. lok ka bhay samrat bhi manate the. isake bad lok-chetana kshin hone lagi aur ek havaee khayali jivan-darshan, vad aur siddhaant paida ho ge. log pareshan hue. ved vibhinn, smritiyaan bhi bhinn-bhinn, koee bhi muni nahian jisaka apana alag mat n ho. dharm ka tatv buddhi ki gupha mean kho gaya. bhee! jis tarah se mahajan ge hoan, usi ko praman man lo.
is katav-phatav, takarav-bikharav se lok-manas mean bhed aur bhinnataean aur phalasvaroop aant: sangharsh aur kamazori, aur tab patan. yah hai bharatiy itihas ka kram, jisaka avasan, ek bar chanaky ke dvara ‘lok’ ki pun:pratishtha se hua. atev chanaky ka sootr, sarvajnata lokajnata, ek aitihasik pratipadan hai, bahak nahian.
lok-manas ki pahachan, thos dharati ki pak d, yatharth aur yug ka bodh, prayojan ki soojh-samajh, karmanyata jivan ki jagarookata aur tripti— ye lokajnata ke aantarnihit tatv haian. lok ke prati udasinata, akashachari u danean, bauddhik dhuandhalake mean adarshoan ki talash, nishprayojan cheshtaean, akarmanyata, charoan or se ate hue prakash aur pavan ke jhoankoan ko rokane ke lie nishedh-pratishedhoan ka jivan par ladan, aur in sabase utpann huee atript evan kuantha— ye lakshan haian lok ko chho dakar alok, paralok aur alaulik ke lie kate hue man ki chhatapatahat.
gautam buddh ne is chhatapatahat ko apane charoan or dekha tha, aur apane bodhi ke dvara akashachari jivan ko dharati par lane ka prayas kiya tha. buddh ka upadesh apane mool mean dharati ke samip tha. isamean lok ki pahachan thi, yadyapi kshin, jise bad mean ae bauddhikoan ne nirvan – parak, paralaukik evan tarkik bana diya. chanaky ne ise yatharth ke thos dharatal par pun: utara, aur lok ko rajaniti ke adhar ghoshit kiya. lokajnata ke bina shastroan ka jnan bhi moorkhata hai.
chanaky dharm ko sukh ka mool manata hai (sukhasy mooladharm:) kiantu dharm ka mool yajnadi anushthan, yog-sadhana, athava manu dvara pratipadit ‘dashak dharm-lakshanamh’ nahian hai usake lie isake viparit dharmasy mool arth:. arthasy moolan rajyamh. aur aantat: rajyasy mool charitryamh arthath dharm ka mool dhan hai aur dhan ka mool rajy aur rajy ka mool logoan ka charitr hai. yog-yajn-moksh lok ke lie nahian ho sakata. lok sukh chahata hai, yahaan aur ab, aur sukh-sukh ke lie chah chho dane se nahian, arth se milata hai, jisake lie lok-jivan mean vyavastha=shasan=rajy apekshit hota hai. shasan ki sajiv aur sakriy vyavastha ka nam prashasan hai, arthath shasan ka prakat roop. manana hoga ki yah prayojanavadi dharm ki paribhasha yatharth par adhrit hai.
chanaky ne lok ki pun: pratishtha ki. durbhagy se, ashok ke ate-ate yah pratishtha kshin ho uthi. itihas sakshi hai, samrat ashok ke dhamm par tika hua samrajy durbal hokar gir gaya. usane lok ke lie adarshavadi nuskhe jagah-jagah khudava kar mauryayug ke prayojanavad ko mo d diya. adarshavad bahut door nahian chala. lok atat:, laukik ko hi manyata deta hai, alaukik aur paralaukik ko nahian. vah in par mugdh ho sakata hai, manyata nahian deta.[2]
(2)
kisi samaj mean chune hue logoan ka varg-abhijat varg paida ho jana sahaj hai. lok hi isaka chunav karata hai, badha banata aur manyata deta hai. kiantu chuna hua yahi varg dhire-dhire lok se vichchhinn hokar balath ‘ooancha’ uth jata hai, alag aur vishishth hone lagata hai, ahankar ke karan apane ko balishth aur shreshth man baithata hai. yah bhi samajik jivan ka ek vidhan hai. samanata ka upadesh dene vale bauddh bhikshuk mahant ban baithe, mathadhish lokottar aur shreshthajan ho gaye. isi samay vaidik abhijatavad ne bhi ubhar liya, brahmanavad ke roop shuang-kanv adi rajavanshoan ki sthapana huee. is bad ki durbalata spasht thi. isi samay natyachary bharat ne ‘sarv-varn’ aur ‘lok’ ko phir se pahachana, aur lok manas ki rasaruchi, sauandary evan rang ke prati svabhavik lalak-lalasa ko pahachan karana natyashastr ki rachana ki. yah natyashastr, ‘sarvavarnik’ pancham ved kahalaya. yah thi lok ki pun: pratishtha, ek bar aur, aur bharat mean suvarnayug ka ‘shriganesh’. (aur bharatiy prayojanavadi rajaniti ka sootrapat, jo harshavarddhan tak ate-ate samapt ho gee.)
vedoan mean ‘ras’ ki charcha hai, vah atma ki hi svaroop hai. kiantu atma apahatapashma hai, annamay, pranamay, manomay, vijnanamay evan anandamay koshoan se oopar, par, door, jahaan virala hi koee pahuanchata hai. vani bhi man ke sath takarakar vahaan se laut ati hai, arthath yah sab lok ki pahachan aur pahuanch se bahar. parantu nrity, git, sangit, moorti, chitr, sthapaty, vastu, sajja-shrriangar aur in sabaki samashti, naty ke prati logoan ka sahaj akarshan hota hai. naty mean apane hi sahaj svabhav ka manch par anukaran, apane hi roop ka pratiroop (shilp), apane hi bhavoan ka abhinay dekhakar lok adbhut anand ka anubhav karata hai. isase usake sthayi manobhavoan ka udrek hota hai, aur isase param nivritti. logoan ke man ka dravibhav. kya yahi ras ki anubhooti nahian hai? to, phir, ‘raso vai s:’ ka adhyatmik anubhav lok ki samarthy se door ki bat hai— bharat ne ghoshana ki : naty ke dvara man ka dravibhav — yahi ras hai, lok ke lie sahaj, anubhavagamy. naty yahi sarvavarnik ved hai: lok ke lie lok dvara siraja hua ved.
natyashastr lokatmakata ki doosari b di vijay thi. lok svabhav-sahaj ki vijay ki vijay. sahaj hi samagr hota hai, aur samagr hi saty hota hai. atev ‘satyamev jayate’ ki vijay.
lokatmakata ki vijay — yahi sar hai ‘sarvajnata lokajnata’ sootr ka.
ham yah nahian kahate haian ki itihas ke doosare ghatak aur shaktiyaan nahian hotian, kiantu adami ke itihas ko banane mean paristhitiyoan ka jitana yogadan rahata hai, utana hi man: sthitiyoan ka bhi. donoan ke talamel se sanskriti banati hai. lokatmakata ek prabal man:sthiti hai. vargavad athava samantavad ke vikas ke sath lok varg ki doori badhati hai, aur lokatmakata kshin hoti hai, jisaka prabhav sanskriti ki sabhi abhivyaktiyoan par p dana avashyanbhavi hai. samrath harsh ke sath yah kshay yahaan praranbh hua aur thothe ahankar ke sath samanti manovritti ka vistar aur asvasth moolyoan ka jivan mean sanchar. rajapooti anaban-shan ke oopar ham garv kar sakate haian, parantu isaka aitihasik mooly sandigdh hai. lok isaka sath kam deta hai, aur ise ayan-bayan-sayan kahakar upahas ke yogy samajhata hai. satavian-athavian shati se jo tootan is desh mean praranbh huee to ise rokate-rokate bhi 14, 15, 16vian shatiyoan mean akar kabir, nanak, dadoo, tulasi, soor adi santoan ne lokatmakata ko pun: pratishthit karane mean saphalata prapt ki. inhoanne lok aur bhagavan ke bich toote rishte ko jo da, logoan se sidha sanpark kiya. sant lok ke utana samip ae jitana samant lok se door the. sant ne yoan hi nahian gaya tha : santan ko kaha agare soan kam. sant-samant ke is aantardvandv mean lokatmakata phir se kshin ho uthi. sant har ge, aur samantoan ki har apane hi karanoan se anivary thi hi.
19 aur 20vian shatiyoan ke adhikaansh bhag mean lok-chetana pun: chamaki. yadyapi keval bal gangadhar tilak ko ‘lok-many’ kaha gaya, sach yah hai ki dharm ke kshetr mean svami dayanand, kavy ke kshetr mean kaviandr raviandr, sahity ke kshetr mean premachand, aur rajaniti ke kshetr mean mahatma gaandhi apane mool roop mean ‘lok-many’ the. in maha-purushoan ne lok ko manyata di to lok ne inako lok-many thaharaya. ‘mahatma’ lok ka priy shabd hai, aur bharatiy sanskriti ka ek shrriangar. mahatma gaandhi ne bharatiy lok ki na di par hath rakha, aur javaharalal neharoo ne ‘diskavari aauph iandiya’ mean hriday ki dh dakan ko pahachana. aj sthiti badal rahi hai. naya samant varg aur abhijat varg aankhoan ke age paida ho raha hai. rajaniti se lok-manas ki gaharaee danoan-din badhati ja rahi hai. bharatiy itihas mean yah nirnayak gh di hai, aur hamare sankat ka karan hai, lokajnata ki kami. lok-chetana ki dhuandhalahat. lokatmakata ki kshinata. upachar keval ek hai : lok-chetana ke ubhar-udgar se vikrit varg-chetana ka nirakaran.
du:kh is bat ka hai ki is sthiti se kuchh bhi nahian bacha. n sanskriti ka koee paksh aur n sahity ki koee abhivyakti.
lokajnata – lokatmakata hi lokatantr ka adhar-stanbh hota hai, lok ka arth hai sarv-jan aur sarv-varn, arthath sab log. ‘sabalog’ se kisi karanavash yadi ‘kuchh’ log alag, door hone lagate haian to isase varg banate haian, aur vargavad ke sath, sahaj hi, vishamata badhati hai. ‘lok’ samanata ka paryay hai, aur jo saman hote haian, ve hi svatantr hote haian. vargavad samanata aur svatantrata ka virodhi hai, aur sangharsh ka mool. yadi ham ise pahachanate haian to bharatiy lok kabhi paradhin nahian hua, kisi bhi rajasatta mean. yahi karan hai ki vah aj jivit hai, apani rah chalata hai aur apani rah chalata aya hai. jisane lok ko pahachana, vahi jita usi ki shakti se, kyoanki lok hi shakti ka ajasr aur sanatan srot hota hai lok saman aur svatantr, atev nirbhay aur samarth hota hai. samoohik chetana ka srot yahi hai. yah vidanbana hi hai ki samyavad samanata ko age rakhata hai to pooanjivad svatantrata ki himayati hai. lok-vijnan ka mat hai ki jo saman nahian, ve svatantr nahian ho sakate. donoan hi lok-manas me sath rahate haian. donoan ka tootan aur bikharav lok-svabhav ko many nahian hai. samyavad aur pooanjivad donoan hi vargavadi pratit hote haian, aur lok-chetana ki samagrata evan saty se door haian. donoan vadoan k samanjasy lok ke dharatal par hi sanbhav hai.
yah sanyog nahian, itihas ki anivaryata hai ki lok-tantr ki sankalpana ke sath lok-vijnan aur lok-manas ki anek abhivyaktiyoan, bhangimaoan aur sphoortiyoan ka vaijnanik vivechan praranbh hua. lok-tantr ka vichar pashchim mean upaja, isaka lamba aur pechida itihas hai. dharm mean lok-tantr ke sootr mil jate haian, kiantu lok-tantr moolat: dharmik avadharana nahian hai. isaka uday aur vikas lok-jivan ke adhyatmik aur aitihasik paristhitiyoan mean hua. pashchimi yoorop aur ianglaiand mean paristhitiyoan ki takkar se lok-chetana ka udgar hua aur lok-tantr ke agney bij pahale logoan ke man mean chamake aur bad mean lokatantratmak jivan-darshan ke roop mean prakat hue. anek rajy-kraantiyoan mean logoan ko apani shakti ka ahasas hua. idhar rashtravad ubhar kar aya to vishv-itihas ke pariprekshy mean upaniveshavadi shaktiyaan jagian aur sare mahadvipoan par chha geean.
yooropiy upaniveshavad mean ek aantarvirodh nihit tha : man ko di bhagoan mean kata-baanta nahian ja sakata. ghar par lok-tantr aur bahar upaniveshoan mean rajatantr do virodhi manasikataean bhala ek sath kaise rahatian? pahale to yooropiy samrajyavadiyoan ne apane-apane upaniveshoan mean rahane vale logoan ko samajhana chaha, isalie ki ve un par shasan kar sakean. yah lok-vijnan, samaj-vijnan aur nrivijnan ke lie mool prerana thi. panratu shighr hi adami aur lok ko samajhane ka yah prayas vaijnanikoan ko ganbhir prashnoan ki or le gaya. rashtravad ne logoan ke man mean romaniyat ke bhavoan ko pahale hi jaga diya tha, aur pratyek rashtr apane atit-gaurav ko mugdh drishti se dekhane laga tha. idhar, vaijnanikoan ne apane hi logoan ko samajhane ka prayas praanrabh kiya to lok-jivan ki mool preranaoan, vikas aur vistar ki shaktiyoan aur atat: dharm-vyavastha, vishvas-manyata, nishtha-astha, kala-sanskriti adi ke vishleshan-vivechan se jivan ke hi adi srotoan tak pahuanch ge. vaijnanikoan ne jivan ki nirantarata ko samajha, vividhataoan evan parivartanoan ke bich sanatan pravrittiyoan aur oorjaoan ka udghatan kiya. aur, is prakar praranbh hue sanskriti vijnan, nrivijnan, samaj vijnan, aur in sabake adharabhoot lokavartta vijnan ka uday-vikas-vistar.
lok-vartta vijnan ke vijnan ke adhyayan se anek rochak parinam nikale haian, jaise itihas ke adhyayan mean ganbhirata, lok-jivan ki sahityik, kalatmak aur samoohik sarjanatmak abhivyaktiyoan ko samajhane ke lie nootan adhar, ne sootr, ne siddhaant. sabase b da labh hua hai yah samajh ki aj ka adhunik adami bhi adimata ke samip hai, aur yah ki ise samajhane ke lie prachin paribhashaean galat siddh ho gee haian.
lok=Folk=Volk : ye paryay haian, aur purane bhi haian. isi prakar Lore=Kunde= vartta=bat=vyavahar=achar aur samachar paryay haian. jarmani ke grims-bandhuoan ne apani sangrahit lok-kathaoan mean jan-jivan ka aisa rasila, romaanchak, aur sath hi aisa maulik-mohak paksh prastut kiya hai ki lok ko samajhane ke lie ek dam ne kshitij khul ge. ek or samooche yoorop mean, sadharan mazadoor-kisan ke anapadh, anagadh jivan ki rangini-rasili abhivyaktiyoan-kahaniyoan, gitoan, nrityoan pratha-paranparaoan, adi- ka sangrah praranbh hua to doosari or nrivijnaniyoan ne lok-jivan ke sanatan satyoan ka udghatan kiya. is anapadh-anagadh lokajivan mean kitani gaharaiyaan haian, kitane ayam, aur kitani sachaiyaan. log chamatkrit ho uthe. kavi ga uthe, adami ke lie adami ka adhyayan sabase rochak aur mahatvapoorn vishay hai.
(4)
lok-vartta vijnan ke prati yah soojh-samajh hamare vichar se, chanaky ke sootr sarvajnata-lokajnata ki pahachan aur pun: pratishtha hai, itihas ke badale hue sandarbh mean. chanaky ke arthashastr mean yoan adi se aant tak lok-chetana, yatharth bodh, ko shasan-prashasan ka adhar banaya gaya hai kiantu kahian par yah sanket nahian milata ki kis prakar vaijnanik vidhi se is bodh ko prapt kiya jae. raja ko ‘char-chakshu:’ mana gaya hai. lokavartta vijnan ka uday kal ki bat hai, isaki avadharana, svaroop aur kary ke sanbandh mean bhi uday kal hai, isaki avadharana, svaroop aur kary ke sanbandh mean bhi koee mo d aur badalav a chuke haian. lok-vartta ko, ek samay vijnan ka vilom bhi samajha gaya, kyoanki vijnan vichar, tark, praman ke sakshy ko adhar bana kar chalata hai to lok-vartta vishvas, shraddha, manyata, astha ke sahare jiti hai. kisi samay lok-varta ko anagadh jivan ka manovinod bhi samajha gaya, athava ve vinod aur kahaniyaan jo purane samay mean prachalit thian, matr man-bahalav ke lie tote-maina ki kahaniyaan. aj sthiti poori tarah badal gee hai. aj many sootr hai jahaan lok-vartta svayan paida ho jati hai aur lok ka arth hai sarvajag, sab log-samany manushy-mamooli adami. har adami apani vishishtata ke jhine avaran ke niche mamooli adami hota hai. arthat lok! lok-vartta matr lok-kathaean, pura-kathaean, pashu kathaoan, chutakule, lokokti, matr nahian haian, apitu lok-jivan ki samoochi, sahaj, aur sachchi abhivyaktiyaan, kritrimata se yukt, arthath jivant lok-chetana ke udgar. prakat roop. lok-kathaean, aur inake vividh roop, vyangy-vinod, lok-dharm aur lok-vishvasoan ka vishal vyooh, prathaean, ritiyaan, manyataean, jo lok-jivan ke lie rajamarg haian, utsav sarakar, tyauhar, nishthaean, asthaean ye sab isake lie adhyayan ke vishay haian. parinat: lok-vartta vijnan yug-bodh aur yatharth-bodh ka akshay srot ban utha hai, aur lokajnata ka adhar aur moolodgam.
nirantarata lok-jivan ka ek lakshan hai. lok-chetana paranparaoan ka ajasr pravah hai. yahi karan hai ki ‘vartaman’ ko samajhane ke lie sanpoorn ‘‘atit’’ ki janakari avashyak hai. vartaman ki samajh hi ‘bhavishy’ ki soojh-samajh ke lie anivary hai. itihas-bodh ka tatpary hi atit+vidyaman+bhavishyath ke nairantarth ka bodh hai. kisi bhi ek vishvas athava paranpara ko lijiye, jaise, punarjanm mean vishvas athava mritak-sanskar se sanbandhit paranpara. inake vartaman svaroop aur shakti ko samajhane ke lie hamean itihas ke aantahin aandheriyoan ko par karake, yadi sanbhav hua to, adim jivan tak jana hoga. inamean badalav lane ke lie, yadi sanbhav ho to, is samajh ki upeksha nahian ki ja sakati.
itihas ghatana-kram ka vaijnanik adhyayan hai. nirantarata aur parivartan isake tane-bane haian, spasht hai, yug-bodh aur yatharth-bodh ke bina parivartanoan par kaboo pana to door raha, inaka yathavath samajhana bhi sukar nahian. jo shastr-chitann yatharth aur yug ko nahian samajhata, vah ‘sanatan’ ko kya samajhega. vah khokhala, havaee, aur chanaky ke shabdoan mean, matr moorkhata hi ho sakata hai. ek udaharan : buandelakhand mean nadi par baandh banaya jana tha, jisase vahaan ke nivasiyoan ko labh hota, par baandh mean devi ka purana mandir dab raha tha. log virodh par utaroo ho ge. devi ke dabane se unaka lok-vishvas dab raha tha. hamane shvas ki bhaanti vishvas ko lok-manas ka pran mana hai. vah unhean kaise saha hota? prashasak sir mar kar chale ge. pahuanche vahaan ek puran panthi mantri, kiantu lokajn pahale unhoanne devi ki saangopaang pooja ki. log shamil hue. vahaan devi ke lie bhavy mandap banaya gaya, aur baandh ko is prakar yojit kiya gaya ki use kshati n ho, log svayan mean jut ge aur devi ke jayakaroan ke sath mantriji ke jayakaroan se akash goojan gaya.
yug ki j de atit mean hoti haian. ham apane hi astha, vishvas, mooly, manyataoan, dharmik nishthaoan, yahaan tak ki vichar karane ki vidyaoan aur khan-pan, rahan-sahan, ruchiyaan, sankshep mean, apane jivan ki mool preranaoan ka vishleshan-vivechan karake dekhean, hamari manasikata ka sarvaansh nahian to adhikaansh atit se prapt hota hai, atit jisase ham asani se pichha nahian chhu da sakate. pichha chhu dane ya mo d dene ke lie ise samajhana avashyak hai. vartaman ko samajhe bina bhavishy ka nirman chhooanchha prayas hoga. lok-vartta vijnan itihas ki isi nirantarata aur nityata, samashti manas ki anant sanpada jo hamare vyasht-manas mean otaprot hai aur yugachetana ki shaktiyoan, preranaoan aur pravrittiyoan ko apane adhyayan ka keandr manata hai.
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durbhagy se hamare desh mean lok-vatt vijnan ka adhyayan apekshit ganbhirata ke sath abhi praranbh nahian hua, videshoan ki bhaanti shastrajnata asan hai, na. kitabean padh lijie aur imtahan mean pas ho jaiye. bas! lokajnata ke lie bhi yahaan pustakean padhane se kam chal jata hai. sach bat yah hai ki lok ko janane ke lie logo ke bich rahana hoga, lok-jivan ke sath ekamek hokar usake dard ko samajhane ke lie ise bhogana p dega. aankhoan se dekhana aur kanoan se usaki karah sunani hogi. use garib-gavaanr kah kar duradurane se, usake gitoan mean jivan ki gahari badanaean haian jinhean sinema ke gale-s de gitoan ki apeksha nimn manane se, usake anagadh shabdoan aur vakyavinyas ko matr ‘boli’ kah kar apamanit karane se lokajnata paida nahian ho sakati. tathakathit adhunikata ne lok-ruchi ko vikrit kiya hai, usaka parishkar nahian kiya. kisi kitabi lokajn ki yah ghoshana : mean hindustan ko janata hooan kitani upahasaspad hai.
shastrajnata kitabi hoti hai, hamare desh mean to jab krishi-vijnan ka chhatr gehooan aur jau mean aantar nahian kar sakata, sanee ke khet ko arahar ka khet batata hai, to is shastrajnata ko moorkhata n kahean to kya kahean?
spasht hai lokajn banana shastrajn banane ki apeksha kathin kam hai. lok matr jivit hi nahian rahata, vah kshan-kshan apane man ki ranginiyoan aur usake anant vilasoan, sphoortiyoan ko prakat karata hai. khulapan, betakalluphi, nishedh-pratishedhoan se mukt, svatantrata aur samanata ka vyavahar, sahajata, saralata aur sab sachchaee ye lok-jivan ke pramukh lakshan haian. lok-manas inhian lakshanoan ke karan srijan ke lie saksham hota hai. lok-kalaoan, lok-kathaoan aur lok-prathaoan ke roop mean, hans kar, gakar, nach kar, chutakaloan aur vyangy-vinadoan se, lok ki sauandary-chetana, roop-ras-ruchi ke lie usaki lalak-lalasa, prakat hoti hai. kisi samaj ki mooly-chetana lokatmak hoti hai. lok ka kam vichar matr se nahian chalata, jo door tak nahian ja pata, man aur jivan ke gahare aantaraloan aur aandheriyoan mean pravesh nahian kar paya manoguha tamasa achchhann hai, jahaan saty ke anant roop, rahasy, ashchary aur chamatkar chhipe haian, jahaan vichar ki gati nahian, vahaan vishvas jata hai. shraddha man ka bal hai, jisase vishvas sanvalit hota hai. jivan ki ganbhiratam, satyatam aur suandaratam abhivyaktiyoan tak pahuanchane ke lie hamean ‘lok’ ko samajhana chahie. smaran rahe, ‘lok’ kritrimata ka vilom hai. hamari sanskriti ka chamakila-bh dakila dharataliy roop usake ganbhir aur sachche, sahaj roop ko chhipae hue haian, isamean sandeh nahian.
lok-vartta vijnan lok ka sahi, sachchi aur samoochi samajhadari ke lie ek nootan vaijnanik upakaran ke roop mean aj hamean prapt hai. isaki sabase b di upalabdhi hogi hamari saanskritik abhivyaktiyoan ka pun: moolyaankan. hindi sahity ko labh hoga: srijan ke lie sudridh lok-sandarbh, jisamean aj vah kata hua hai aur n jane kahaan-kahaan videshi v vijatiy manasikataoan mean apana adhar khoj raha hai, jahaan vah nahian hai. yah arop sach hai ki hindi-sahity lok-chetana ki gaharaiyoan ko n pahachanata hai aur n use pak d pa raha hai.
tika tippani aur sandarbh
bahari k diyaan
sanbandhit lekh
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