हिन्दी:सामासिक संस्कृति की संवाहिका -शिवसागर मिश्र
| 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- shivasagar mishr
bharat ek adbhut aur apoorv desh hai. vaise to adikal mean pratyek desh aur pradesh ki jati ya samaj ka gathan vibhinn jan (traib, kabila) ke samanjan se hua hoga, kiantu jitani vibhinnata aur anekata bharat ke samajik, pradeshik aur rashtriy gathan mean milati hai, utani shayad anyatr nahian milati aur isake bavajood yah desh chauthi sadi eesavi poorv se ekata ke sootr mean abaddh hai. mahakavi raviandranath thakur ne bharat ke isi svaroop ko dekh kar likha
hethay ary hethay anary
hethay dravi d chin,
shak hoon dal pathan mugal
ek dehe holo lin.
bahar se ane vali vibhinn jatiyaan apani poorv jati ko kayam n rakh sakian aur is desh ki mukhy dhara mean milati chali gee. vibhinn dharmalanbiyoan, mat mataantaroan, achar vichar valoan aur vibhinn jatiyoan ko is desh ne sharan di. yahaan ke nivasi to yahaan ki bhav dhara ke sath pravahit hote hi rahe, bahar se ane vale bhi is desh ki mukhy saanskritik dhara se khud ko alag nahian rakh sake. is prakar is desh mean bahar se ane vale dharmoan ya yahaan ki dharati se udbhoot dharmoan, panthoan adi mean saanskritik virodh ki jagah sadbhavapoorn ekata ki aantah salila sarasvati ki tarah pravahit hoti rahi.
jis prakar rashtr kisi dharm, sanpraday, jati athava bhasha ki vibhinnata se oopar rahata hai, usi prakar rashtrabhasha bhi vibhinn jatiyoan, upajatiyoan, dharmoan, sanpradayoan se oopar rahati hai. itihas sakshi hai ki kisi desh ki jatiy bhasha ko n to dabaya ja sakata hai n hi use bal poorvak samapt kiya ja sakata hai. yadi jor jabardasti se aisa karane ka prayatn kiya jata hai to shasan ke badalane ka khatara utpann ho jata hai. poorvi pakistan ka baangla desh mean parivartan is kathan ki satyata ko siddh karata hai. yah bhi zaroori nahian hai ki dharm ek hone se unaki bhasha bhi ek ho, anyatha afaganistan, arab, eeran, turki, pakistan aur baangaladesh ki bhasha ek hi hoti.
nirvivad roop se kahana kathin hai ki pahale bhasha ka janm hua ya samaj ka. likhit samagri ke adhar par abhas milata hai ki donoan ka janm parasparik prayojan ki siddhi ke lie hua. adhikaansh shodhakartaoan ke vichar mean bhasha ka janm laghu jatiyoan ya jan ke gathan se poorv hi ho chuka hota hai. krishi sabhyata ke ane se poorv, ati prachin kal mean, ghumantoo janoan ke mishran se bhasha ka parivar paripusht aur samriddh hua hoga. krishi sabhyata ate ate jan tatha janapad ne sangathan ka roop le liya hoga aur unaki apani bhasha ne lagabhag nishchit roop grahan kar liya hoga.
bhasha ko sanskriti ki sanvahika kaha gaya hai. yah sahi bhi hai. bhasha sanskriti ka mahatvapoorn aang hai, lekin sanskriti nahian hai. manushy ne adim kal se ab tak prakriti se aur parivesh se sangharsh kiya hai aur vah nirantar sangharsh karata a raha hai. jivit rahane ke lie aur jivan yapan ke lie use prakriti ko apane anukool banana p data hai. is kriya ko siddh karane ke lie use aneka anek bhautik upakaran jutane p date haian. adi kal mean to use ayudhoan aur astroan ka avishkar karana p da hoga. as pas ki paristhiti evan parivesh par niyantran rakhane ke lie kee udyam karane p de hoange. is prakram mean use apane kriya kalapoan, achara vichar, bhav anubhav ki bahy auy aantarik sam visham sthiitiyoan se gujarana p da hoga. is anavarat prakriya mean usaka sapana apana aur samajik vikas bhi hua hoga. jahir hai, is daur mean anivary upalabdhi ke roop mean bhasha ke sath sath usaki sanskriti bhi upaji hogi.
kuchh vidvanoan ka mat hai ki jo kuchh ham hai, vah sanskriti hai, aur jo krichh hamare pas hai, vah hamari sabhyata ka pratik hai. sharirik bhautik suvidhaean tatha bijali, rediyo teliphon, dooradarshan, sophaset, phrij adi sabhyata ki nishani haian, kiantu sanskriti manushy ki manasikata ka pratinidhitv karati hai. yah manushy ke aantarik gunoan mean abhivyakt hoti hai. vyavahar, shil, kshama, satyanishtha, dhiraj, sahanashilata daya, prem adi saanskritik gun haian. ramkrishna paramahans ke pas bhautik suvidhaean nahian thi kiantu koee nahian kah sakata ki ve sanskririti sampann nahian the. nijamuddin auliya ke pas jivan yapan karane ke lie avashyak sadhan nahian the phir voan us samay ke shasakoean se milane tak ki ichchha nahian rakhate the. isake bavajood unake pas amooly saanskritik nidhi thi.
sanskriti aur prakriti mean bahudha virodhabhas dekha ja sakata hai. kam, krodh, lobh moh adi prakritik vririttiyaan haian, kiantu inaka niyaman sanskriti dvara hi kiya ja sakata hai. vikhyat vicharak rooso ne kaha hai:- ‘jaise-jaise samaj mean shikshit logoan ki sankhya badhati jati hai, vaise vaise satyavadiyoan ki sankhya ghatati jati hai.’ kahane ka arth shiksha se ya vijnan ki upalabdhiyoan se manushy sabhy to hota hai, lekin vah usi anupat me prayah manushyata se aur manavochit gunoan se door hone lagata hai. buddh, mahavir, shankar, ramanand, ramkrishna, svami vivekanand, svami dayanand, maharshi raman, nijamuddin auliya, kabir adi ko yadi aj ke atyadhunik samaj ke samaksh la kh da kiya jae, to ve arddhanagn, asabhy adi ki visheshata se hi vibhooshit hoange, kitu unhean yadi ham apane saanskritik, samajik ya jatiy itihas se bhi nikal dean to hamari sanskriti anath ho jayegi. sanskriti ka jo uts unake pas tha, usi ki sushital dhara mean bharat ka uttar dakshin, poorv pashchim aplavit hua. daॅ ramavilas sharma ne sabhyata ki den ko bhautik sanskriti ki sanjna di hai aur manushy ki bhav dhara, sanvedana adi ko sanskriti mean shamil kiya hai jahaan tak mool sanskriti ka prashn hai, bharat ki sanskriti udatt bhavanaoan, manaviy moolyoan tatha sah astitv, ahiansa, prem, sadbhav, daya, saty parigrah adi ki sookshm abhivyakti hai. yah saanskritik den ek do varshaean ki nahian, balki hajaroan varshoan se yahaan pravahit bhav dhara aur sanvedanaoan se udbhoot hai. sarvavidit hai ki yahaan hindoo (yah shabd musalamanoan ki den hai), bauddh, parasi, musalaman, sikh, eesaee anek hote hue bhi ek hi bhav dhara se jivan shakti prapt karate rahe haian. achar ki drishti se vibhinn dharmavalanbiyoan aur vibhinn sanpradayoan mean nisandeh bhinnata rahi hai, kiantu sabaki anubhooti rahi hai ki vichar ke dharatal par ve kahian n kahian ek doosare se ju de hue haian. yahi karan hai ki bharat ki sanskriti ko samasik sanskriti kaha gaya hai. samasikata ka yah arth nahian ki yahaan ki vibhinn sanskritiyaan ek doosare mean vilin ho geean hoan, balki unaka apas mean sah astitv raha hai. yah sadbhav aur sauhardr ki anubhooti hi yahaan ki mool dhara rahi hai, jisaki prishthabhoomi mean yahaan ke santoan, soophiyoan aur guruoan ne shashvat rachanaean ki haian. yah samasik sanskriti sarvada yahaan ke samajik aur prakritik parivesh par vijay pane ka ek sadhan bani rahi hai. is sanskriti mean yaha ke nivasiyoan ke bhav, vichar, sanskar, sanvedanaean adi shamil haian. is drishti se bhasha bhi sanskriti ka arth dene lagati hai. daॅ0 ramavilas sharma ke vicharoan ke anusar dekha jae to yadi lak di, patthar ya dhatuoan ke bane ayudh sthool sanskriti ke pratik haian to bhasha sookshm sanskriti ka pratik hai.
bhasha likhi jati hai, boli jati hai aur suni jati hai. yah man aur iandriyoan ka vyapar hai. usake arth ka adhar yah bhautik jagat hai. bhasha manushy ki kal sapeksh aur desh sapeksh chetana hai, manushy ka doosare manushyoan aur bahy jagat sashakt akr sarthak sanbandh sthapit karane vali aparihary k di hai. achary dandi ne kaha hai ki: ‘‘yah sanpoorn trailoky saghan aandhakar mean nimagn ho jata, yadi srishti ke aranbh mean shabd jyoti (bhasha) ka prakash n hua hota.’’ bhasha ka netr grahy, shrot grahy, sparsh grahy ya saanketik, vachak, likhit evan yaantrik sthitiyoan mean rakha gaya hai. dhyan dene ki bat hai ki is desh mean, visheshakar madhy desh mean, jo bhashaean boli jati rahian hai, unhean bhasha nam se abhihit kiya hai. bhasha ke sath hindi shabd ka yog to urdoo ke shayar mir ke bad kiya gaya hai. 18vian sadi ke aant tak urdoo shabd ka prayog bhasha ke arth mean nahian milata.
mir ke samay urdoo kavi apani bhasha ko hindi kahane mean nahian hichakichate the:-
kya janooan log kahate haian kisako saroor-e-kalb
aya nahian laphz yah hindi jabaan ke bich.
isase spasht hota hai ki jis bhasha mean mir ke samay tak pady, gady ki rachana hoti thi, vah hindi (hindavi-dakkhini) hi thi. isi bhasha mean yahaan ke vibhinn dharmavalanbiyoan, peshevaroan, santoan, nagarikoan ka kary kalap chalata tha.
yah kathan bhramak hai ki mel jol ki bhasha ke roop mean urdoo ka uday hua. mir amman (19vian sadi ke aranbh mean) ne isaka janm akabar ke samay mana tha. 19vian sadi ke madhy mean sar saiyad husain ne urdoo sahity ka itihas mean likha hai: ‘jab l daiyoan, chadhaiyoan, akramanoan or sangramoan se utpann hone vali ghrina ki lahar uthi, to hinduoan aur musalamanoan ke hriday mean mel muhabbat ke srot phoot p de, jinhoanne kala aur dharm sabako lapet mean le liya aur unake bhavoan, vicharoan aur kalpanaoan ko ek doosare ke samip kar diya. bhakti ko ek lokapriy aur us samay ki samasyaoan ko dekhate hue pragatishin aandolan banane mean hindoo aur musalamanoan donoan bhaktoan ka hath hai. jab achar vichar ki simaean is prakar nikat a gee ho tab ek aisi bhasha ke janm lene ki sanbhavana door nahian rah jati jo mile jule samajik jivan ka chihn ho. daॅ0 ramavilas sharma ne is vichar se asahamati vyakt karate he likha hai: ‘hindi urdoo ka ek samany adhar hai bolachal ki kh di boli. is kh di boli mean arabi pharasi ke kuchh ya bahut jyada shabd a mile, to isase ek nee bhasha nahian utpann ho gee. yah kh di boli musalamanoan ke ane se pahale bhi thi, unake shasanakal mean rahi aur aj bhi hai. ek doosari bat dhyan den ki hai ki jitana hi ham purane zamane ke urdoo lekhakoan ki rachanaean padhate haian, utana hi sadharanatayah arabi pharasi ke shabdoan ki khapat kam milati hai. jitana hi bisavian sadi ki or badhate haian, utana hi yah khapat badhati jati hai. agar baharavian-teharavian sadi mean mel jol ke lie paanch phisadi arabi-pharasi shabdoan ki zaroorat thi to 1947 ke as pas yah zaroorat badhakar 85 phisadi tak pahuanch gee. yani jyoan jyoan mel jol badha, tyoan tyo hindi urdoo ka alagav badhata gaya. ‘marj badhata gaya jyoan dava ki.’
dhyan dene ki bat yah hai ki bharat mean ane vale musalamanoan mean turk the aur pathan bhi, mugal the aur eerani bhi. athavian sadi mean arab ke musalamanoan ne siandh desh par hamala kiya. unaki bhasha arabi thi. babar turki bhasha bolata tha. usane apani atmakatha turki mean likhi. kiantu in sabhi akramanakariyo ne bharat mean shasan sthapit karane ke bad yahaan ki rajabhasha ka pad turki ko nahian, pharasi ko diya. karan, un dinoan afaganistan, turki adi deshoan par pharasi saanskritik prabhutv thaa. ye sabhi musalaman ek jati ke nahian the, balki kee jatiyoan ke the, kiantu yahaan ane ke bad ve yahaan ki jatiyoan (neshanelati) ka hissa ban gaye. jo is pradesh mean use unhoanne vahaan ki bolachal ki bhasha apana li. turk, pathan aur mugal badashahoan ne apane shasan ki bhasha ke roop mean pharasi ko svikar kiya jo unaki matri bhasha nahian thi. sach to yah hai ki bharat mean ane vale musalaman svayan jatiy aur saanskritik utpi dan ke shikar the. kahane ko shasan turkoan ka tha, lekin unaki rajabhasha thi pharasi. pathanoan ne dilli par raj kiya, lekin dilli aur afaganistan donoan jagah rajabhasha thi pharasi. ye musalaman akramak alag alag jatiyoan ke the aur sankhya mean kam the, inaki bhasha bhi ek n thi isalie ve bharat ki agrasar jatiyoan ke mukabale mean apani jatiyata ki raksha n kar sake aur unhian mean ghul mil gaye. aj bhi bangal ka musalaman bangala bolata hai aur panjab ka panjabi. bhojapuri ilake ke musalamanoan ki balachal ki bhasha bhojapuri hai.
amir khusaro turk the, lekin likhate the pharasi aur hindi mean. unhean hindi se behad prem tha, unhoanne likha:
chu man tootie hindam, ar rast purasi
je man hindavi purs, ta nagz goyam.
maian hindustan ki tooti hooan. agar tum kuchh poochhana chahate ho to hindi mean poochho, maian tumhean maian tumheean anupam batean bata sakooanga. amir khusaro ke pahale bhi anek musalamanoan ne hindi mean rachanaean ki thi. amir khusaro chaidahavian sadi mean hue the. un dinoan ke musalaman hindi ke sahare pharasi likhate the. isase yah spasht hota hai ki dharm ka bhed hone se jatiyata mean bhed paida nahian hota jaise arab, turk, pathan eerani sab ek dharm islam ko manane par bhi ek jati ke nahian ho jate. akabar aur jahaangir ke samay hathiyoan aur topoan ke jo nam rakhe jate the, un par gaur kiya jae to maloom hota hai ki us samay bhi hindi shabdoan ka kitana mahatv tha. hathiyoan se khianchi jane vali top ko gajanal kahate the aur jinhean manushy khianchate the, unhean naranal kahate the. jahaangir ko ran ravat namak hathi bheant kiya gaya tha. usake ek hathi ka nam panch kuanjar, doosare ka nam tha fatah gaj aur tisare ka phauj sangar. badashah jis khi daki par janata ko darshan deta tha, usaka nam rakha gaya tha darshan jharokha.
600 varshoan tak pharasi dilli ki rajabhasha rahi aur eeran ke saanskritik prabhutv ke karan hindi bhashi musalaman hindi ke sahare pharasi sikhate rahe. uttari bharat eerani aur arabi sanskriti se prabhavit tha yahi karan hai ki yahaan hindi mean pharasi ke shabd kramashah badhate gaye jabaki dakshin is eerani prabhutv se mukt tha. ham dekhate haian ki 14vian sadi ke muhammad tugalak ne jab devagiri ko apani rajadhani banaya tab kafi sankhya mean dilli aur uttar bharat ke log vahaan jakar bas ge. bad mean rajadhani dilli vapas a gee, lekin dilli se ge hue adhikaansh log vahian rah gaye. vahaan jis ary bhasha (hindavi) ka vikas hua, vahi bad mean chalakar dakkhini ke nam se vikhyat huee. unhian dinoan mean vahaan bahamani rajy ki sthapana huee thi. vikhyat itihas ‘tarikhe pharishta’ ke anusar bahamani badashah ke rajy karyalayoan mean hisab kitab hindi bhasha mean rakha jata tha. khvaja banda navaj gesu daraj soophi the. ve soophi fakir ke sabase b de shishy the. sanh 1412 eesavi ke lagabhag vah gulabarga (golakuanda) chale ae aur vahian rahane lage. vah sadharan janata ke lie apane vichar hindie mean prakat kiya karate the. soooophi mat ke any pracharak shahaji miranaji the. unhoanne apani bhasha ko svayan hindi kaha hai aur is sanbandh mean yah bhi likha hai ki meri rachanaean un logoan ke lie haian jo arabi pharasi nahian janate. svayan amir khusaro samasik sanskriti ke agradoot aur hindi ke adi kavi the. shahaji miranaji ki rachanaoan ka ek namoooona is prakar hai:
na us roop na us deh na us than makan.
niragun gunavanta kis mukh karooan bakhan.
na mujh lobhe pat pitambar yah jar jamian siangar.
phati phooti kanbali niki phata lihaph hamar.
dasavian sadi ke asapas adhunik bharatiy bhashaoan ka uday kal mana jata hai. usi samay se hindi bhasha ka astitv hai. ise akhil bharatiy svaroop pradan karane meean praranbhik dinoan mean guru gorakhanath ne uttar, dakshin, poorv, pashchim mean ghoom ghoomakar hindi (brajabhasha) mean apana sandesh pracharit prasarit kiya. dakshin ke anek gorakhapanthi mathoan mean kh diboli hindi ki rachanaean bhi khoj nikali geean haian. uttar bharat mean hindi bolachal ki bhasha to thi hi, viandhyachal ke dakshin gaanv gaanv aur ghar ghar tak is bhasha ko pahuanchane ka shrey dakkhini ko hi hai. yadi ham hindi sahity se mahatma kabir das, mrigavati ke rachayita kutaban, padmavat jaise amar kavy ke gayak malik mohammad jayasi, chitravali ke rachanakar usaman aur jnanadip ke rachayita shekh navi ko nikal dean to kahana kathin hai ki hindi sahity ki sthiti kya ho jayegi. noor mohammad, abdul rahim khanakhana aur rasakhan hindi ki shrivriddhi mean alaukik yogadan kiya hai. in sabhi kaviyoan ka avirbhav urdoo ke janm se bahut pahale hua. kahane ka tatpary yah hai ki hindi apane janm se, prakriti se, apani aantarik shakti ke sahare bharat ki sarvadeshik bhasha ke roop mean aur samasik sanskriti ki vahika banakar vikasit aur samriddh huee hai isaka yah itihas lagabhag ek hajar varsh lanba itihas hai.
kuchh vidvanoan ke anusar guru nanak ke samay (1469-1539) ye panjab mean sahity nirman ki paranpara shuroo huee. guru nanak ne apane vicharoan ko abhivyakt karane ke lie panjabi ke atirikt sadhukk di aur braj bhasha ka prayog kiya hai. braj bhasha aur sadhu bhasha ko hindi ke aantargat svikar kiya jata hai. guru nanak ki ek prasiddh rachana hai-‘arati’ jisamean likha hai:
gagan mean thalu ravi chandu dipak bane.
tarika mandal janak moti..
dhupri malanalo pavanu chavaro kare.
sagal banarah phoolant joti.
kaisi arati hoee bhavakhandana teri.
anahata sabad bajant bheri
guru nanak ke bad jitane bhi guru hane unhoanne apana sandesh panjab se bahar desh ke kon kone tak pahuanchane ka prayatn kiya. spasht hi unhean aisi bhasha ki zaroorat thi jo sabaki samajh mean a sake. yahi karan hai ki paravarti guruoan ne bhi hindi ko hi apani apani abhivyakti ka madhyam banaya. guru aangad, guru amaradas, guru ramadas ne to hindi mean rachanaean ki hi, guru arjun bhi svayan mahakavi aur darshanik the. sahityakar ke roop mean unaka yogadan amooly hai. unaki adhikaansh rachanaoan ko padhakar yah kahana kathin hai ki ye hindi mean haian ya panjabi mean. guru teg bahadur ne samast uttar bharat ki yatra karake dharmoepadesh diya. unaki rachana ka ek udaharanah-
sadho rachana ram banaee.
ik binase ik asathiru mane acharaju lakhiun jaee,
kam, krodh, moh bavi prani hari soorati bisaraee.
aangreji hukoomat ke sthapit hone se pahale shayad kisi ne kalpana nahian ki thi ki dharm ke nam par musalamanoan ki alag bhasha aur alag lipi kramashah urdoo, pharasi ho jaegi aur hinduoan ki hindi tatha devanagari. lekin aangrejoan ne apane loot aur shoshan ko sthayitv dene ke lie hindoo aur musalamano mean bhed dal diya, unaki bhashaoan mean alagav paida kar diya. phoot aur alagav ka yah bij dala sanh 1798 ee0 mean jaॅn gilakraist ne. unhoanne likha ‘hindi ko mainean shuddh hinduoan ki chij mana hai. isalie maianne lagatar usaka prayog bharat ki prachin bhasha ke lie kiya hai jo musalamani akraman se pahale yahaan prachalit thi. vah hindustani ka mooladhar hai. yah hindustani arabi pharasi se kuchh hi din pahale bani huee oopar ki imarat hai. aangreji ke lie jaise phraansisi aur laitin haian, vaise hi hindustani ke lie pharasi aur arabi haian. aangrezi ka mooladhar jaise seksan hai, vaise hindustani ka adhar hindavi hai.’ garaj ke gilakraist ne ‘badar baant’ karane ke uddeshy se bhasha ko dharm ke sath jo d diya. ‘islam’ ne ‘urdoo’ ko door door tak pahuanchaya hai. bangal aur u disa mean bhi hamean musalaman netiv milate haian jinaki varnakyular unake pradeshavasiyoan ki nahian hoti, varanh dilli aur lakhanoo ki jaban bolane ki koshish, aksar bhaddi koshish hoti hai.’ daॅ0 ramavilas sharma ne likha hai ki ‘griyarsan ko kuchh khanasama vagairah mile hoan jo yah samajhakar ki sahab hindustani samajhata hai, dilli aur lakhanoo ki juban bolate hoan. sadharan niyam yahi hai ki har pradesh mean muslim janasadharan vahian ki bhasha bolate haian’
baharal, gilakraist ne phort viliyam kaॅlej mean hindi aur urdoo ke lie alag alag muanshi rakhakar yah zahar ghol diya ki hindi alag bhasha hai aur yah hinduoan ki hai tatha urdoo alag juban hai jo musalamanoan ki hai. isake bavajood ek hi bhasha ki do shailiyaan hindi aur urdoo bharat ki samasikata ki vahika bani rahian.
1951 ki janaganana ke anusar desh mean padhe likhe logoan ki sankhya 16.2 pratishat thi jinamean aangreji padhe likhe keval ek pratishat the. in aangreji padhe likhoan ki ginati haeeskool pariksha ko manadand manakar ki gee thi. isaka matalab hai ki rajanitik aur saanskritik kamoean ke lie aangreji ka vyavahar karane ki kshamata vale log 0.25 pratishat se adhik nahian the. nishchay hi, jab aangreji rajabhasha bani hogi tab is star ke aangreji padhe likhe logoan ki sankhya nagany rahi hogi. unhoanne hindi ke madhyam se hi apane dharm ka prachar prasar kiya. garaj yah ki saik doan varshoan se jis kisi ko bhi jan sanpark karane ki avashyakata mahasoos huee, bhale hi vah shasak ho ya shasit, usane hindi madhyam ka upayog kiya. hindi jatiy, saanskritik aur rashtriy anivaryata ke roop mean bharat ke asankhy janoan dvara rashtrabhasha ke roop mean svikar ki gee.
19vian sadi mean to bharat mean rashtriyata ka uday hi saanskritik navajagaran aur hindi aandolan ke sath-sath hua aur prakash ki ye kiranean phootian bangal se.
tika tippani aur sandarbh
sanbandhit lekh
| kramaank | lekh ka nam | lekhak |
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varnamala kramanusar lekh khoj
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