सामंतवाद

pashchimi yoorop mean roman samrajy ke vighatan ke bad ek naye prakar ke samaj aur ek nee shasan vyavastha ka janm hua. is nayi vyavastha ko samantavad kaha jata hai. isaki utpatti ek latini shabd 'phyoodam' (FEUDUM) se huee jo aangrezi mean 'fif' (FIEF) bana. is samaj mean mukhy sthan un saradaroan ka tha jo apani senaoan ki sahayata se bhoomi ke b de hissoan par apana adhikar jama kar rakhate the aur prashasan mean bhi mahattvapoorn bhoomika nibhate the. raja bhi ek aur shaktishali samantavadi saradar hi tha. par samay ke sath-sath samrat ki shakti adhik hoti gee aur chhote saradaroan ki shakti ko simit karane ke prayatn kiye ge. isaka ek tarika yah tha ki raja unake dvara adhikar mean li gee bhoomi ko manyata deta tha aur usake badale unase apane prati nishtha aur seva ke vachan ki maang karata tha phir ye saradar isi prakar apane se chhote saradaroan ko bhoomi ke ek hisse par adhikar dete the aur unase nishtha ka vachan lete the. siddhaant mean raja kisi bhi aise saradar ki bhoomi ke vapas le sakata tha jo usake prati vachanabaddh nahian raha ho. lekin vastavik taur par aisa shayad hi kabhi kiya jata tha. is prakar samantavadi shasan vyavastha mean bhoo-svamiyoan ka mukhy adhikar tha aur ve poori cheshta karate the ki koee bhi bahari adami is vyavastha mean shamil n ho sake.

samantavadi vyavastha ki yah bahut hi samany rooparekha hai. is vyavastha mean, turkoan dvara madhy eshiya tatha rajapootoan dvara bharat mean sthapit shasan aur samaj vyavastha mean, bahut samy hai. jaise-jaise is vyavastha ka vikas hota gaya, vibhinn kshetroan mean vahaan ki sthiti aur paramparaoan ke anuroop isane anek roop dharan kar lie. yoorop mean samantavadi vyavastha ka sambandh do aur vyavasthaoan se tha jinamean se ek 'krishi das' vyavastha hai.

krishi das

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krishi das ek aisa khetihar tha jo khetoan par kary karata tha lekin vah apani chakari badal nahian sakata tha aur apane svami ki anumati ke bina n to vivah kar sakata tha aur n hi kisi doosari jagah par bas sakata tha. saradar svayan ek qile mean rahata tha aur usake hisse ki bhoomi par krishi das kary karate the. is prakar in krishi dasoan ko apani bhoomi ke alava apane svamiyoan ki bhoomi par bhi kheti karani p dati thi, kyoanki saiddhantik roop se sari bhoomi par saradar ka hi adhikar tha. isalie krishi das ko apane kshetr mean shanti aur vyavastha ko sthapit karane aur nyay dene ki zimmedari thi. un dinoan rajanitik sthiti bahut hi asthir thi isalie mukt kisan bhi kabhi-kabhi suraksha ke badale saradaroan ke adhikar ko svikar karane ke lie taiyar ho jate the. kuchh itihasakar manate haian ki krishi dasata aur bhoo-vyavastha samanti vyavastha ke mukhy adhar haian aur aise samaj ke bare mean samantavad ki charcha karana galat hoga jinamean ye do vyavasthaean nahian haian. par isake viparit, udaharanarth bharat mean bhi krishi dasatv tatha samantiy bhoomi vyavastha nahian thi, lekin yahaan zamiandar samanti saradaroan ke adhikatar adhikaroan ka prayog karate the aur kisan unake adhin the. doosare shabdoan mean dhyan dene yogy yah bat nahian hai ki kisan siddhaant mean mukt tha ya nahian, balki yah hai ki vah kin tarikoan se apani azadi ka prayog kar sakata tha. pashchimi yoorop ke anek deshoan mean chaudahavian shatabdi ke bad samantiy bhoo-vyavastha gayab ho gee.

sainik sangathan

yoorop mean samantavadi vyavastha ka doosara adhar sainik sangathan tha. is sangathan ka pratik bakhtaraband ghu dasavar the. vastav mean yuddh gho doan ka upayog athavian shatabdi tak hone laga tha. roman samrajy ke yug mean sena ke mukhy aang lambe bhaloan, chhoti talavaroan se lais paidal sipahi the. gho doan ka upayog keval un rathoan ko khianchane mean hota jin par pramukh sainik adhikari savar rahate the. samanyatah yah mana jata hai ki araboan ke agaman ke sath hi yuddh ke tariqoan mean parivartan hue. araboan ke pas b di sankhya mean gho de the aur un par savar dhanushadhari sainiko ke samane paidal sipahi bilkul bekar siddh hote the. is nayi yuddhaniti ke vikas aur sangathan ke rakh-rakhav ki avashyakata ke karan bhi yoorop mean samantavadi vyavastha mazaboot huee. koee bhi raja apane sadhanoan se n to ghu dasavaroan ki itani b di sankhya ko banae rakh sakata tha aur n hi unake sajo-saman ka prabandh kar sakata tha. isi karan sena ka vikendrikaran hua aur samanti saradaroan par rajy ki seva ke lie nishchit sankhya mean ghu dasavaroan aur paidal sipahiyoan ko rakhane ki zimmedari aee.

bharat mean samantavad

dasavian shatabdi ke bad bharatiy samaj mean kee mahattvapoorn parivartan hue. inamean se ek yah tha ki vishisht varg ke logoan ki shakti bahut badhi jinhean samant, ranak athava rautt (rajapoot) adi pukara jata tha. in vargoan ki utpatti vibhinn tarikoan se huee thi. inamean se kuchh aise sarakari adhikari the jinako vetan mudra ki jagah gramoan mean diya jata tha, jisase ye kar prapt karate the. kuchh aur aise parajit raja the jinake samarthak simit kshetroan ke kar ke abhi bhi adhikari bane baithe the. kuchh aur vanshagat sthaniy saradar ya bahadur sainik the, jinhoanne apane kuchh hathiyaraband samarthakoan ki sahayata se adhikar kshetr sthapit kar liya tha. in logoan ki haisiyat bhi alag-alag thi. inamean se kuchh keval gramoan ke pramukh the aur kuchh ka adhikar kuchh gramoan par tha aur kuchh aise bhi the jo ek sare kshetr par apana prabhutv sthapit karane mean saphal ho sake the. is prakar in saradaroan ki nishchit shreniyaan thi. ye apane adhikar kshetr ko badhane ke lie apas mean lagatar sangharsh kiya karate the. aise 'lagan' vale kshetr jo raja apane adhikariyoan ya samarthakoan ko deta tha, ve asthayi the aur jinhean raja apani marzi se jab chahe, vapas le sakata tha. lekin b de vidroh athava vishvasaghat ke mamaloan mean chho dakar raja dvara zamin shayad hi vapas li jati thi. samasamayik vicharadhara ke anusar parajit naresh ki bhoomi ko bhi lena pap mana jata tha.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

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