वैशाली की नगरवधू -चतुरसेन शास्त्री
vaishali ki nagaravadhoo -chaturasen shastri
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| lekhak | achary chaturasen shastri |
| mool shirshak | vaishali ki nagaravadhoo |
| mukhy patr | amrapali |
| prakashak | rajapal eand sans |
| prakashan tithi | 1948 tatha 1949 ee. |
| ISBN | 9788170282822 |
| desh | bharat |
| prishth: | 447 |
| bhasha | hiandi |
| prakar | upanyas |
| mukhaprishth rachana | sajild |
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vaishali ki nagaravadhoo achary chaturasen shastri (1891-1960 ee.) ki sarvashreshth aupanyasik rachana hai. yah upanyas do bhagoan mean haian, jisake pratham sanskaran dilli se kramash: 1948 tatha 1949 ee. mean prakashit hue. is upanyas ka kathatmak parivesh aitihasik tatha saanskritik hai. isaki kahani bauddh kal se sambaddh hai aur isamean tatkalin lichchhivi sangh ki rajadhani vaishali ki puravadhoo 'amrapali' ko pradhan charitr ke roop mean avatarit karate hue us yug ke has-vilasapoorn saanskritik vatavaran ko aankit karane hue cheshta ki gayi hai.
- ghatanaoan ki pradhanata
upanyas mean ghatanaoan ki pradhanata hai kiantu unaka sanghatan satarkatapoorvak kiya gaya hai aur bauddhakalin samagri ke vibhinn srotoan ka upayog karate hue unhean ek had tak pramanik evan prabhavotpadak banane ki cheshta ki gayi hai. upanyas ki bhasha mean aitihasik vatavaran ka nirman karane ke lie bahut se purakalin shabdoan ka upayog kiya gaya hai. kul milakar chaturasen ki yah kriti hindi ke aitihasik upanyasoan mean ullekhaniy hai.
- sarvashreshth rachana
- ‘vaishali ki nagaravadhoo’ chaturasen shastri ki sarvashreshth rachana hai. yah bat koee in panktiyoan ka lekhak nahian kah raha, balki svayan achary shastri ne is pustak ke sambandh mean ullikhit kiya hai -
maian ab tak ki apani sari rachanaoan ko radd karata hooan, aur vaishali ki nagaravadhoo ko apani ekamatr rachana ghoshit karata hooan.
- bhoomika mean unhoanne svayan hi is kriti ke kathanak par apani sahamati di hai -
yah saty hai ki yah upanyas hai. parantu isase adhik saty yah hai ki yah ek gambhir rahasyapoorn sanket hai, jo us kale parde ke prati hai, jisaki ot mean aryoan ke dharm, sahity, rajasatta aur sanskriti ki parajay, mishrit jatiyoan ki pragatishil vijay sahasrabdiyoan se chhipi huee hai, jise sambhavat: kisi itihasakar ne aankh ugha dakar dekha nahian hai.
kathavastu
upanyas ka kathanak shishunag vansh ke raja bimbasar ke samay magadh rajy aur vajji ganatantr ki rajadhani vaishali ke irdagird ghoomata hai. bich bich mean us samay ke any mahajanapad jaise kaushambi, shravasti, videh, aang, kaliang, gaandhar adi ka bhi ullekh hota rahata hai. vaishali ki nagaravadhoo amrapali ko vajji ganatantr dvara janapadakalyani ghoshit kar diya gaya hai. vaishali mean us samay yah kanoon tha ki ganatantr ki jo sabase sundar balika hogi us par poore ganatantr ka saman adhikar hoga, vah kisi ek vyakti ki hokar nahian rah sakati hai. is kanoon ko amrapali ne dhikkrit kanoon kaha tha. kathanak bhagavan buddh aur mahavir jain ki taraph bhi jata hai aur unhoanne jo samajotthan ke lie kary kiya tha usaka bhi varnan hai. itihas padhane vale log janate hoange ki magadh samrat bimbasar amrapali par asakt hokar vaishali par adhipaty karana chahata tha aur jisake lie usane vaishali par akraman kiya tha.
is upanyas mean us samay ke ne dharmik aandolanoan ka janamanas par asar dikhaya gaya hai. yadyapi us samay buddh aur mahavir ke vicharoan ko atyant prashansa mili thi aur unhean us samay alag dharm ke roop mean nahian dekha gaya tha aur n hi itana virodh hua tha jaisa ki aj ke samay mean ek dharm mean doosare dharm ke prati dekha jata hai. rajaoan ke dvara tab in ne dharmoan ko sanrakshan bhi mila tha jo ki bad mean chandragupt maury aur samrat ashok ke samay mean aur jyada badh gaya tha jisase bauddh aur jain dharmoan ke anuyayiyoan ki sankhya badh gayi thi. bhagavan buddh ki vicharadhara ko us samay ke samaj ne apanaya tha kyoanki unhoanne jo kaha tha vah har ek manushy ke lie sanbhav tha aur usake lie mahange anushthanoan ki avashyakata bhi nahian thi. aryoan ki dharmik pragati ko bhi lekhak ne darshaya hai ki kis prakar us samay ke shrotriy brahmanoan ne chauthe ved atharvaved ki rachana ki thi aur usamean jo ne niyam pratipadit kiye ge unaki sankalpana kaise ki gee thi aur us par vad-vivad se kya nishkarsh nikala tha. yajnavalky jaise vicharakoan ke ne vicharoan se samaj mean kya halachal huee thi yah bhi dikhaya gaya hai.
lekhak ne us samay ke jatiy sangharsh ko bhi dikhaya gaya hai. sahi mayane mean use sangharsh to nahian kaha ja sakata kyoanki nichale varnakram ke logoan ke pas koee adhikar aur koee shakti-sansadhan to the nahian sangharsh karane ke lie. upanyas mean dikhaya gaya hai ki bhog-vilas ka jivan jine ke lie kis prakar vivah ke niyam banaye ge the aur kis prakar shoodroan adi ko rajaprasadoan se door rakha gaya tha. upanyas mean isake lie aryoan ko uttaradayi thaharaya gaya hai. varnasankar athava mishrit jatiyoan ke logoan tatha samrajyoan ko heyadrishti se dekha jata tha. buddh aur mahavir ne samaj mean isake viruddh upadesh diya tatha unake samagamoan mean sab log barabar the, isake karan se samaj mean unaki svikaryata bhi badhi.
rajaoan ki satta lolupata kitane pahale se hai isaka aandaza upanyas padhakar hi lagata hai. kisanoan ko apani upaj ka ek b da bhag rajaoan ko dena p data tha. rajamahalay har ek bhautik sukh-suvidha se sanpann the. ganga nadi mean badh ke samay janata ki sahayata ka bi da bhi ek boodhe sant ne uthaya tha. magadh rajy aur vajji ganatantr bephikr the. yadyapi vaishali kahane ko to ganatantr tha lekin usame bhi chunav ka adhikar sirph lichchhaviyoan ko tha. any sabhi log is adhikar se vanchit the. lekhak ne kahani ke patroan ke madhyam se dikhana chaha hai ki ganatantr ki halat ek samany rajy se adhik bhinn nahian thi. vahaan bhi rajadhani ke kiloan se bahar ki janata pi dit aur asahay thi. aisa socha ja sakata hai ki ganatantr mean rajaoan ki jagah chune hue ganapatiyoan ne le li thi. das-dasiyoan ka kray-vikray dhani aur samarthyavan logoan ke lie samany bat thi.
upanyas mean 500 eesa poorv ke kal, jise uttar vaidik kal bhi kaha jata hai, ki jivan shaili ka chitran kiya hai. dikhaya gaya hai ki ary jo ki moolatah krishak aur pashupalak the, kis prakar rajakaj mean uchchapadoan par aroodh ho rahe the. vyapar margoan ki suraksha kisi bhi rajy ke sucharoo roop se chalane mean utani hi mahatvapoorn thi jitani ki aj hai. vyapari tarah-tarah ki vastuean beanchane ke lie hajaro kos ki yatra karake ate the. raja log apana samrajy badhane ke lie rajasooy yajn karate the. brahmanoan aur panditoan ka samaj mean samman aur bhay donoan hi tha. is upanyas mean moolataya shrotriy brahmanoan ka zikr kiya gaya hai. rajakumaroan mean raja se rajy hathiyane ki ichchha raha karati thi jaisa ki shravasti mean dekha gaya tha. is pustak mean us samay ke yuddhoan ka sajiv chitran hua hai aur prachalit hathiyaroan jaise khadg, tir ityadi ka prayog karate hue rananitiyaan banaee gee haian.
is upanyas mean pauranik kathaoan aur dharmik ghatanaoan ka varnan aise hua hai jaise vah aitihasik ghatanaean hoan. mahabharat ka ullekh do patroan ke sanvad ke bich ata hai aur usamean use pahale ki huee ghatana ke roop mean dikhaya gaya hai. jarasandh ka magadh samrajy ke poorv raja ke roop mean chitran hai. kahani ke bich bich mean devasur sangram ka zikr ata hai jisamean kee buddhiman aur nipun manushyoan ne devoan ki or se asuroan ke viruddh bhag liya tha. in sab ghatanaoan ke madhyam se lekhak ne is dharana ko balavati karane ka prayas kiya hai ki aj ke dharmik prasang kabhi aitihasik ghatanaean hua karatian thi, jinhean sadiyoan ke atishayoktipoorn varnan ne dharmik ghatanaoan ke roop mean sthapit kar diya. aise hi kuchh vichar puratatvavid prophesar bi. bi. lal ke bhi the jinhoanne aisa hi kuchh mahabharat ke sandarbh mean kaha tha.
sahityik shaili
upanyas mean jaduee yatharthavad ka ek sahityik shaili ke roop mean prayog kee jagahoan par kiya gaya hai. is shaili mean koee ghatana ya patr samany roop mean sanbhav nahian hota hai lekin use sahity mean aise prastut kiya jata hai jaise yah ek ekadam samany ghatana hai. udaharan ke lie kundani ka ek vishakanya hona ya asuroan ki basti ke nikat jaduee nile prakash se khianche chale jana, adi uddhrit kiye ja sakate haian. upanyas ki shaili saral aur ruchipoorn haian. is pustak mean tatsam shabdoan ka atyadhik istemal kiya gaya hai, jisase upanyas ka kalevar sanskritanishth ban p da hai. aise shabdoan ka atyadhik prayog hua hai jinaka aj bolachal ki hiandi mean prayog nahian hota hai. lekin yadi yah dekha jaye ki yah ek aitihasik upanyas hai aur isamean us samay ki bhasha ka prabhav lane ki koshish ki gee hai, to yah sarvatha uchit lagata hai. kuchh varsh poorv shravasti ke jaitavan jane ka avasar prapt hua tha. is upanyas mean usaka ullekh dekhakar vah smritiyaan taja ho ayian haian aur anek jagahoan par, jinaka sambandh bhagavan buddh se bhi raha hai, jane ki ichchha huee.
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