हिन्दी साहित्य में सामासिक संस्कृति के तत्त्व -डॉ. शिवनंदन प्रसाद
| 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. |
- lekhak- d aau. shivanandan prasad
prastut nibandh mean hindi se tatpary us bhasha ya bhasha parivar se hai jo bharat ki rashtrabhasha hai, jo prachin granthoan ke madhy pradesh kahe jane vale vishal bhoobhag ki (jisake aandar bihar, uttar pradesh, madhy pradesh, rajasthan, hariyana, himachal pradesh aur dilli samavisht haian) pradhan sahityik bhasha rahi hai aur jisake aantargat magahi, bhojapuri, maithili, aangika, bajjika, nagapuriya, chhattisagadhi, avadhi, brajabhasha, buandelakhandi, bagheli, malavi, mevati, marava di, hariyanavi, gadhavali, paha di, kh di boli adi anek boliyaan sammilit haian.
sahity se hamara tatpary lalit sahity (kavita, natak, upanyas, kahani, nibandh, riportaj adi) ke rachanatmak roopoan se hai, sahity ke itihas, usaki saiddhaantik ya vyavaharik samiksha adi athava vaijnanik sahity (bhautik rasayan adi) athava samajashastriy sahity (vidhi, rajaniti, arthashastr adi) se nahian.
‘samasik sanskriti’ - yah pad bharatiy sanvidhan ke hindi anuvad se uddhrit hai.[1] yahaan yah pad aangrezi ke ‘kanpojist kalchar’ ke lie prayukt hota hai. darasal is pad par tho da vichar karana hoga. samas ka arth hota hai yog ya mel. samasik sanskriti do ya do se adhik sanskritiyoan ka milanamatr nahian hai. samasik ka arth hai - milakar ek ho jane vali. jab do ya do se adhik sanskritiyaan milati haian tab do prakar ki kriyaean hotian haian. sanskritiyoan ke kuchh tatv aise hote haian - chahe vah dharmabhavana ho, kala ruchi ho, sahity paranpara ho ya bhasha ho - jo milane vali vibhinn sanskritiyoan mean saman roop se svikrit ho jate haian. un tatvoan ka ajanabipan jata rahata hai. ve in sabhi sanskritiyoan mean khap jate haian. doosari or kuuchh tatv aise bhi hote haian jo kabhi sanskritiyoan mean saman roop se svikrit nahian hote ve vibhinn sanskritiyoan mean alag alag ya to bane rahate haian ya kalaantar mean vilin ho jate haian. vyapak roop se jo vibhinn tatv sabhi sanskritiyoan mean svikrit ho jate hai, yadi unake parinam aur prakar anukool hue to ve kul milakar ek apekshakrit nee sanskriti chetana ko roop dete haian, jise ham samasik sanskritik chetana kah sakate haian. sanskritiyoan ke samas hone par koee avashyak nahian hai ki samast sanskriti (samasik sanskriti) mean vibhinn poorvavarti sanskritiyoan ke avasheshaansh alag alag nahian dikhaee p deange. samasikata sapeksh shabd haian - ‘pradhanyen vyapadesha bhavanti.’
sanskriti (=samh+kri+ktinh+suth) vyakti chetana ki samyakh kriyashilata ka samajik tatha samasik roop hai. aisa bhi hota hai ki vyakti chetana apane utkarsh tatha oorja ke phalasvaroop samaj chetana par achchhadit ho jae, jaise tab hota hai jab koee b da darshanik, vicharak, maharshi athava yug purush neta samaj ko vishesh disha mean gatishil karane mean samarth hota hai, buddh, shankar, tulasidas, bharateandu, gaandhi aise hi yugapurush the. vyakti mean jo sarvashreshth hai, jab vah samajikrit hota hai to sanskriti ke tatv roopayit hote haian. vichar vaiyaktik prakriya hai. vyakti vishesh ke jagaruk man me vichar utpann hote haian. bhasha tatha any sadhanoan dvara ye vichar vyakt hokar samajikririt hote haian. chiantan dharaoan ko pravartit karane vale ya vicharajagath mean netritv karane vale manishiyoan ki vyakit chetana samaj dvara svikrit hokar samaj chetana ban jati hai, aur samajik sanskriti ko roop deti hai. anek samajik sanskritiyoan ka jab yog hota hai, unaka aisa milan hota hai jisamean bahut door tak donoan ya anek sanskritiyaan milakar ek ho jaean samasik sanskriti ka svaroop samane ata hai. sahity ke oopar sanskritiyoan ki samasikata ka prabhav p de bina nahian rahata aur isilie sanprati sahity vah sahaj sadhan hai, jisake dvara samasik sanskriti ke pramukh tatvoan ko ham ek sim tak janane samajhane ka prayatn kar sakate haian.
hamara desh bharatavarsh anek sanskritiyoan ki milan bhoomi raha hai. ary anary (visheshakar dravi d), hindoo-muslim, pachay-pashchaty prabhriti anek sanskritiyaan yahaan panapian aur ek doosare ko prabhavit tatha anupranit karati rahian. iname paraspar kis prakar ka mej jol, samanjasy -samanvay ghatit hua hai aur kin vishesh tatvoan ko lekar matr santulan ya samahar ki sthiti bani rahi, isaka samyakh digdarshan hindi sahity ke itihas ke prishthoan mean apekshit hai. kiantu khed hai ki ab tak jitane sahityetihas granth likhe gaye haian unamean se kisi mean bhi is drishtikon ka samyakh anusaran nahian hua hai.
atah yah sankshipt prayas, jo apani laghuta ke karan is disha mean sanketak matr ho sakata hai. hindi sahity ke itihas ka adikal dekhean. adikal mean ham ek sath anek sahityik pravrittiyoan ke darshan karate the - bauddh, brajayani sahity paranpara mean likhit apabhransh siddh sahity (sarahapa adi) apabhransh jain prabandh kavy (svanyabhoo, pushpadantt adi) apabhransh vishuddh shrangar kavy (abdul rahaman), avadhi pramakhyan kavy (mulla daud), maithili krishna kavy (vidyapati), rajasthani charan kavy, (chandabaradaee, jagatik), kh di boli manoranjan kavy (amir khusaro adi) in anek pravrittiyoan mean anek dharmik saanskritik chianta dharaoan ke ek sath astitv ka parichay to milata hi hai. bharatiy samajik jivan mean yah kal vibhinn sanskritiyoan ke milan ka kal kaha ja sakata hai, samas ka nahian. sanskritiyaan ek doosare se milian, unake bich sah astitv ki sthiti bani rahi, poori tarah n to kisi ek sanskriti mean doosari ka adhyahar hua, n unake tatv milakar ek samast sanskriti ko janm de sake. is sankraanti kal mean sanskritiyoan ka samas poornatayah ghatit hua nahian dikhata hai. keval samast sanskriti ke nirman ki poorv pithika prastut dikhati hai. bajrayani bauddh siddh sahity aur apabhransh jain sahity ek sath likhe ja rahe the, kabhi kabhi to ek hi bhoobhag mean, phir bhi isamean do vibhinn saanskritik chetanaean vyakt hueean haian. siddh sahity mean eeshvar ka sthan shoony ne liya hai. bajrayani siddhoan ne dharm ke roodh paranparagat bahyadanbaroan par hathapoorvak kutharaghat bhi kiya hai. unhoanne eeshvar par shoony ki pratishtha ki:
sunnahian sangam kahahi tuhu jahian tahian samantisy.[2]
aantassasadhana par bal diyaah
jahi man pavan n sanchari, ravi sasi nahian paves.
tahi badh chitt bisambh karoo, sarahe kahia uves..[3]
ved shastr ke jnan ko sarvatha vyarth thaharaya:
bamhanehi n janantahi bheu.
evvi pathiau echyu veu..[4]
tirthavratoan ki avahelana ki hai:
dharmo yadi bhavet snanath kaivartanamh kritarthata.
naktan div pravishthanaan matsayadinamh tan ka katha..[5]
dharm ke bahyacharoan ka khandan kiya hai:
matti panikusalee pathant.
ghar hi bisi agni hunant.
kajje virahi huavah home.
akkhiuhavia kadue dhoome..[6]
guru ka mahatv pratipadit kiya hai
gururbuddho bhaved dharmah sanghashchapi s evahi.
prasadadh jnayate tasy yasp ratnannayan varamh..[7]
athava
guru ubese abhiy rasu ghav piaoo jehi.
bahu satthatth maruthalahi tisie mariau tehi..[8]
kiantu sath hi anadhikari thag guruoan se savadhan bhi kiya hai:
javan app janijjee tavan siss kareee.
aandhe aandh tim venn vi kupp parei..[9]
yah bhi dhyatavy hai ki siddhoan ne dharm ke kashtasadhy niyamoan ko tyag kar jivan ke prati sahaj svabhavik drishtikon apanane ka agrah kiya jisaka parinam yah hua ki indriy sukhopabhog ki pravritti ka atisay vistar hua:
sambhogarthamidan sarvan traidhatukamasheshatah.
nirmitan bajranathen sadhakanaan hitay ch..[10]
bhakshyayasyavinirmuktah peyapey vivarjitah.
gamyagay vinirmukto bhavedyogi samahitah..[11]
ham dekhate haian ki dan panktiyoan mean vyakt vichar ‘yogashchit vritti nirodhah’ athava ‘yogah karmasu kaushal’; se kitana bhinn hai. kaushal mean niyantran ka bhav to hai hi, sahaj bhog ki pravritti ka vahaan bhi varjan hai.
madhyakalin apabhransh ke jain sahity mean bhi anishvaravadi drishtikon vyapt hai. bauddh aur jain danoan anishvarabadi the, kiantu jain sahity mean bhog dvara nirvan ki bhavana ki supushti nahian mili ?; usamean krichdasadhy niyamoan ka palan aur tapashcharya par bal diya gaya hai. bhakshyabhakshy ka sevan siddhoan ne vaidh mana to jain dharmavalanbiyoan ne ahiansa ko mahatv diya. svanyabhoo ke ‘pum-chariu’ tatha ‘ritthanemi chariu’ (harivansh puran), pushpadant ke ‘tisatthi mahapuris gunalankar’ (mahapuran), ‘nayakumar chariu’ tatha ‘jasahar chariu’, dhanaval ke ‘bhaviyayat kaha’, muni kan kamar ke ‘karakand chariu’, dhahil ke ‘padm siri chariu’, padmakirti ke ‘pas chariu’ adi anek jain prabandh kavyoan mean yahi dikhalaya gaya hai ki charam sukh shaanti ki drishti se vrat aur sanyam se yukt jivan tatha ahiansa aur paropakar ka marg hi anusaraniy hai. bhog ka marg apanane ki parinati aantatah duahkh mean hoti hai.[12]
bharat ki prachinatar paranparagat sanskriti ki vidrohini shakhaean bauddh aur jain hueean, jinamean jainiyoan mean vidroh ki bhavana se adhik saanskritik anukoolan (edaipteshan) ki bhavana dikhaee p di. bharatiy paranparagat sanskriti ke do pramukh adharastanbh haian-ved aur puran. siddhoan ne inake prabhav ka bahishkar kiya, jainiyoan ne prachalit pauranik kathaoan ko lekar kavy likhe yadyapi un kathaoan mean jain dharm ke siddhaantoan ki drishti se yathechchh parivartan anukoolan bhi kie.
adikal mean siddh aur jain sahity samanaantar roop se spashtatah do saanskritik chetanaoan ka pratinidhitv kar rahe the, jinaka samasikaran hua nahian tha kiantu jinaka samahar bharatiy jivan dhara mean hua dikhaee deta hai. samahar ke dirghakalin hone par avaantar prabhav aur samaanjasyikaran ka n hona asvabhavik hai. isalie yah sthiti poorv pithika kahi ja sakati hai.
yadi ham is yug ke lokabhasha sahity ka avakolan karean to hamean saanskritik chetana ke vaividhy darshan hoange. ek or rajasthani charan kavy mean vir ras ke sath laukik shrriangar ras ki abhivyakti dikhaee p dati hai to doosari or vidyapati ke radhakrishna prem ke aihik varnan mean amrishmik ki agaroo gandh anubhoot hoti hai. mulla daud ke chandrayan (lorakahacharan sahity) mean jahaan lokakatha (phok) ka aanchal pak d kar chalane ka prayas hai vahaan amir khusaro bhi lok jivan ke atyant nikat akar manoranjan sahity (paheliyaan, mukarayaan) ki srishti ki gee hai. jahaan rajaoan aur darabaroan ki manyata me phalaphoola hai vahaan khusaro aur mulla daud mean lokonmukhi pravritti ke darshan vishesh roop se arthapoorn haian. darabari sanskriti aur lok sanskriti ke bich bhaktikal mean jo samanvay ghatit hua usaki pithika ham adikal ki is sthiti ko man sakate haian.
adikal ke dauran islam bharat mean a chuka tha, lekin islami sanskriti ki desh mean aisi pratishtha nahian ho paee thi taki sahity mean usaka spasht bianb dikhaee p data. phir bhi kramashah avadhi aur kh di boli mean likhane vale mulla daud aur amir khusaro us saanskritik samanvay ko poorvabhasit karate haian jo bhaktikal mean hi prabhavi roop se ghatit hua hai.
dirghakalin sahachary ke phalasvaroop vibhinn sanskritiyoan ke tatvoan ka samasikaran ho jata hai aur ek samast athava samasik sanskriti ka uday hota hai, isake jivant udaharan madhyakalin bhakti sahity mean sulabh haian pahale to bhakti andolan hi udichy (ary) aur dakshinaty (dravi d) sanskritiyoan ke samasikaran ki upaj hai. bhakti andolan ke prayah sabhi varishth achary-ramanuj, nimbark, vishnu svami, madhv, vallabh, ramanand adi dakshin bharat ke the, sanskrit ke prakaand pandit the aur mahanh darshanik aur vicharak the. ye sab uttar bharat ae aur inhoanne bhakti ka prachar kiya. uttar bharat ke kaviyoan, bangal se lekar maharashtr tak, in bhakti siddhaantoan ko git mean parinat kar diya, sookhe darshanik vicharoan ko saras kavy ka roop diya aur ye kavy ghar-ghar mean stri-purush, bal-briddh sabhi ke hriday mean ghar kar gaye. ukti prasiddh hai:
bhakti dravi d oopaji laye ramanand.
paragat kiya kabir ne sapt dip navakhand..
bhaktikalin kavy ki char pramukh shakhaean batayi jati haian, do nirgun aur do sagun. nirgun shakhaoan mean sant kavay aur prem kavy, sagun shakhaoan mean ramakavy aur krishna kavy -sahityetihas lekhakoan ne aisa vibhajit kiya hai.[13]
pahale sant kavy ko dekhean. sant kavy adi kalin siddhasahity ka parivarti vikas kaha jata hai.[14] kiantu saanskritik drishtikon se ham siddhasahity aur bhaktikalin sant sahity mean ek tatvik aantar pate haian. jabaki siddh sahity anishvaravadi hai, sant sahity eeshvaravadi hai. aur phir bhi, siddh sahity paranparagat bharatiy darshanik chitadhara (ved, upanishad, puran) se vichhinn hai, sant sahity us paranpara ki hi shakha vedaant ko kisi n kisi roop mean grahan karake chalata hai. sant kavi kabir ne vedaant ka advaitavad bhi svikar kiya aur sakshep roop se (nirgun) ram ko bhi apane upasy ke roop mean svikar kiya hai. kabir mean in tin saanskritik tatvoan ka samanvay spasht roop se parilakshit hai:
(1) vedaant ka advaitavad (sakshep dharatal par nirgun nirakar ram bhakti ki svikriti ke karan vishishtadvaitavad) madhyam, ramanand.
(2) hathayog madhyam, nathapanth, ja bauddh bajrayan ka vikasit roop hot hue bhi eeshvaravadi shaivamat aur patanjal yog darshan se prabhavit haian.
(3) soophi prematv, madhyam islam ka udaravadi paksh soophi sanpraday. in tinoan ke udaharan kabir ki baniyoan mean prapy haian:
jal mean kuanbh kuanbh mean jal hai bahar bhitar pani.
phoota kuanbh jal jalahi samana yah tath kahai giyani..[15]
athava
dariyav ki lahar dariyav hai ji
dariyav au lahar me bhinn koyam.
uthe to nir hai baithe to nir hai
kaho doosara kis tarah hoyam..[16]
bad ki do panktiyaan to (madhyakalin) bharatiy samasik sanskriti ki poshan pratinidhi panktiyaan kahi ja sakatian haian kyoanki musalaman fakir kabir ne vedaant ke moolabhoot darshan (advaitavad) ki vivriti to in panktiyoan mean ki hai, sath hi bhasha mean bhi dariyav aur nir jaise pharasi aur sanskrit ke padoan ka sahaj bhav se prayog kiya hai. adikal mean jis saanskritik samekan ki bhoomika taiyar ho rahi thi kabir tak ate ate vah poori ho gee dikhati hai. kabir vanmay mean nihit doosara saanskritik tatv hai hathayog. kabir ne hathayog ko grahan kiya nathapanth ke madhyam se. nathapanth par shaiv prabhav bhi p da tha. vajrayani siddhoan ki tarah paramatatv ki anivaryata ka siddhaant nathapanth mean bhi svikrit hua tha, kiantu shoony ka sthan shiv ne le liya tha:
shivan n janami kathan badami.
shivan ch janami kathan kadami..
kabir mean ham hathayog sadhana aur tatsanbandhi anubhooti ka varnan utkrisht roop mean pratikatmak bhasha mean pate haian:
gagan garaji barasai abhi badar gahir ganbhir.
chahuan disi damakai damini bhijai das kabir..[17]
brahmashandh mean anahad nad, brahm jyoti ka prakatikaran, kuandalini dvara amritapan, samadhi avastha ke ye anubhav kabir ne jis svabhikata ke sath varnit kiye haian use dekhate hue daॅ0 hajari prasad dvivedi ka yah kathan uchit hi pratit hota hai ki sanbhavatah kabir ka janm yogiyoan ke kisi sadyah dharmaantarit parivar mean hua tha aur isalie islami soophivad mean gati ke sath yogiyoan ke paranparagat sanskar bhi uname janmana baddhamool the.[18] soophi prematatv bhi kabir ki vani ke madhyam se ram ka avalanban lekar vyakt hua hai:
dulahinian gavahu mangalachar, ham ghar ae ho raja ram bharatar..[19]
yah bhi bharat ki madhyakalin sanskriti ki samasikata ki or sanket karane vali bat hai.
nirgun bhakti sahity ki doosari shakha hai premakhyanak kavy ki shakha, jisake sabase b de kavi malik muhammad jayasi kahe jate haian. jayasi musalaman the lekin apane kavy mean unhoanne jis theth avadhi ka prayog kiya hai vah us kshetr ke tadyugin janasadharan ki bhasha thi, janasadharan ki, jo manasikata ki drishti se n hindoo hota hai n musalaman, vah manushy hota hai, mazadoor hota hai, vyavasayi hota hai ya aur kuchh hota hai. bhasha -bhed, sanpraday-bhed ya varg bhed shayad panditoan ki apaji eejad hai. lokadharatal par pahuanchane par ye kritrimataean apane ap vilin ho jatian haian. jayasi ne lokadharatal par pahuanchakar kavita ki. n keval unaki bhasha lok bhasha (phok laiangvej) thi, balki unaka vishay bhi lokajivan ke bich sudirdh maukhik paranpara se chali ati huee katha (phok lor) thi. hindoo muslim saanskritik samasikata ka kya jayasi ka padmavat jvalant udaharan nahian hai ? padmavat ka daॅ0 ganapati chandr gupt ne ‘masanavi’ shaili me nibandh nahian mana hai aur soophi siddhaantoan ke prachar ke lie likhit kavy mana hai. ye padmavat ko rrigved (puroorava-urvashi prasang), mahabharat (nal damayanti prasang), harivansh puran (oosha aniruddh prasang), katha sarit sagar, brihatakathamanjari adi ke madhyam se chali ati huee vivahapoorv (athava vivahetar) prem kathaoan ki paranpara ki ek parinati matr manate haian. phir bhi padmavat mean soophi vichar jahaan tahaan bikhare milate haian aur shaili mean bhi sahity darpanakar dvara nirdisht sargabaddh shaili ke badale masanavi shaili ka anukaran avashy hai. isalie hamean yah kahane mean sankoch nahian hai ki jayasi ka padmavat madhyakalin sanskriti samasikata ka ek utkrisht udaharan kaha ja sakata hai. aisa isalie kaha ja raha hai ki jayasi ne allah ke smaran ke bad paigambar ko bhi smaran kiya hai. sath hi ek bat aur, padmavat mean pharasi kavy shaili aur bharatiy kavy shaili ka samavet roop dikhalaee p data hai. vastu, bhasha adi bharatiy haian kiantu kee varnan paripatiyoan mean pharasi (islami) rang spasht hai. bharat mean shrriangar ras ke prasang mean nakhashikh varnan ki paranpara rahi hai - nakh se praranbh kar shikh tak ke sauandary ka varnan karate haian. padmavat mean pharasi soophi kavyoan ki tarah shikh-nakh varnan hai:
prathamahian sis kastoori kesa. bali basuki ko aur naresa.
bhanvar kes vah malini rani. bisahar turahian lehian aradhani..[20]
atev yah nahian kaha ja sakata ki padmavat kavy islami sanskriti se sarvatha achhoota rah gaya hai. upamanoan mean bhi yah pharasi prabhav jahaan tahaan dikhaee p data haiah
virah saragani bhooanje maansoo.
giri giri parai rakat ke aansoo..[21]
madhyakalin bharatiy samasik sanskriti ke udaharan ramakavy aur krishnakavy mean bhi mileange. ramakavy ke sarvashreshth tulasidas ko ek or lokanayak kaha gaya hai to doosari or mahanh samanvayakari mana gaya hai. tulasidas ne tadyugin prachalit too-too maian-maian vadi dharmik sanpradayoan ke samanvay ka prayas ramacharitamanas, kavitavali adi mean kiya hai. shaiv aur shakt, shaiv aur vaishnav, shakt aur vaishnav ye paraspar ek doosare ke viruddh katibaddh rahate the. inaka apana sangharsh shastr ke dharatal se utar kar shastr ke dharatal tak pahuanch chuka tha. is vighatanakari pravritti ko rokane ka lokamangalakari prayatn yadi prabhavi dhang se kisi ne kiya to gosvami tulasidas ne. unhoanne ramacharitamanas mean ramakatha ke adi rachayita shiv ko mana hai:
rachi mahes nij manas rakha.
paee susamay siya san bhakha..[22]
itana hi nahian unhoanne shiv ko ramabhakt dikhalakar aur ram ko shiv bhakt dikhalakar shaiv aur vaishnav sanpradayoan ke sthayi aiky ke lie marg prashast kar diya. tulasi vishnu ke avatar ram ke upasak the kiantu ram ki stuti ke pahale unhoanne shiv ki stuti manas mean ki hai. manas ka prarambh sanskrit anashty shlokoan mean mangalacharan se hota hai. pratham shlok mean vani aur vinayak ki vandana hai, aur doosare shlok mean vandana hai, bhavani shankar ki:
bhavani shankari vande shraddhavishvas rupini.
yabhyaan n pashchanti siddhaah svantasthamishvaram..[23]
vaishnav shakt samanvay ke atirikt tulasi ne brahm ke sagun aur nirgun svaroopoan me bhi samanvay upasthit kiya, jnan aur bhakti mean bhi samanvay ghatit kiya:
bhagatihian jnanahian nahian kachhu bheda.
ubhay harahi bhav sanbhav kheda॥[24]
ramacharitamanas ka drishyaphalak athava vastupat itana vyapak hai ki usamean samast desh ki saanskritik visheshataean samavisht ho jati haian. ayodhya se lekar chitrakoot, panchavati, kishkiandha aur lanka tak ka bhaugolik varnan, aryoan ke atirikt kol-kirat, nishad, shanbar, vanar adi janajatiyoan ke jivan aur sanskritiyoan ke chitr, nagar, gram, jangal samudratat adi vividh sthanoan ki saanskritik athava prakritik visheshataean - sabake sab manas ki katha ki patabhoomi mean paraspar sauhardr aur talamel dikhalaya gaya hai. usase ham yah bhi kah sakate haian ki unaki sanskritiyoan ke samanjasy ka stuty prayas tulasidas ne kiya hai.
krishna kavy mean bhi aryettar saanskritik tattv upalabdh haian. sooradas ne jo krishna charit likha, vah shrimadbhagavat puran aur brahmavart puran par mukhyatah adharit hai, aur usaki rachana achaary ballabh ke nideshanusar huee. kiantu sooravarnit krishnakatha ke sootroan ka anusandhan karane se yah spasht ho gaya ki bal lila, gop lila aur radha krishna prem ka varnan mahabharat pravritt prachin granthoan me nahian hai. mahabharat ke krishna vedavedaang vetta haian, kushal rajaneta haian, yuddhakala visharad haian aur gita ke upadeshta haian. mahabharat mean bal lila, gop lila, ras lila, radha krishna prem adi ka aisa vishad aur manohari varnan nahian hua hai jaisa soor ne kiya hai. krishna charit mean ye tatv kalaantar mean pravisht hue haian. gop gopi shabd sanbhavatah abhir jati se sanbandhit hai. daॅ. bhandarakar ke anusar abhir siriya se akar pashchimottar bharat mean base the. kiantu daॅ. muanshiram sharma is vichar se sahamat nahian haian. unaka kahana hai ki abhir bahar se nahian aye the. vishnu puran aur vayu puran mean bhi abhiroan ka ullekh hai bhagavat mean vasudev abhiradhipati nand ko apana bhaee kahate haian. abhir kshatriy sanbhavatah dakshin bharat mean aye. krishna ke bal roop ki pooja tatha radha tatha gopiyoan ki lila ka prachar unake bich tha aur bhagavat dharm svikar karane par unaki ye batean krishna bhakti ke sath ju d gee. is tarah ham dekhate haian ki gopiballabh krishna ki bhakti dakshin ki den hai. is sandarbh mean krishna ke shyam varn ko bhi kuchh log dakshinaty prabhav kahate haian. uttar dakshin ke saanskritik tatvoan ka samanvay soor sahity aur krishnakavy mean pratishthit hota hai yoan to aise bhi log haian jo krishna shabd ko hi kraist ka roopaantar manate haian. in logoan mean griyarsan, kenedi bebar ke sath daॅ. bhandarakar ka nam bhi ju da hai. inake anusar doosari shati mean eesaiyoan ka ek dal siriya se akar dakshin bharat mean pahuancha vahaan hinduoan se prabhavit hokar ye log seant thamas parvat par mandir banakar eesa ki pooja karane lage. kiantu soor sahity ke visheshajn any bharatiy vidvan is mat se sahamat nahian haian. unaka kathan hai ki ‘kraist’ shabd krishna shabd bana hai, yah manane ki apeksha yah kyoan n mana jaye ki ‘krishna’ shabd hi kraist mean roopaantarit ho gaya hai (krishna-krishto (bangala) kraist)? jo bhi ho, itana to manana hi p dega ki madhyakalin krishnakavy ka adhar bhoot krishnacharit (bal lila, gop lila, bhramaragit, ram lila adi ki vastu) saanskritik adan pradan ki upaj hai. saanskritik samasikata ka yah suandar udaharan kaha jaega. krishnahkavy ka jo svaroop unake samane aya hai usake nirman mean vibhinn sanskritiyoan ka yog hai.
bhaktikal ki charoan pramukh dharaoan mean hamane samasik sanskriti ke tattv dekhe. ritikalin sahity ke sanbandh mean ham saanskritik samasikata ka anveshan inati asani se shayad nahian kar paeange kyoanki ritikal ka sahity samasamayik samaanj se bahut kuchh vichchhinn sa raha aur is kal ke jo pramukh kavi hue unhoanne ya to kavi shikshaparak lakshan udaharanamoolak ritigranth likhe ya ve shrangar ke prasang mean nakh shikh varnan athava shadhrritu varnan adi mean lin rahe ya unhoanne apane simit kshetr ke apane ashrayadata rajaoan ke charitagan mean samay lagaya. n to unaka drishtipak vyapak tha, nahian unaki drishti gahari thi. kiantu ritikal ke pashchath punah kavi drishti prakrit ho gee aur samaj, usaki saanskritik visheshataoan ke chitran ki or laut aee.
hindi sahity ke itihas ka adhunik kal samasik sanskriti ke chitran ke sarvadhik udaharanoan se yukt hai. adhunik kal mean ek b di saanskritik kraanti huee - paranparagat bharatiy aur adhunik pashchaty sanskritiyoan ka prabhav sangharsh aur kalaantar mean unaka samanvay. vaskodigama ne yoorop valoan ke lie bharat ka samudri marg khoj liya. phir kya tha, is shasyashyamala bhoomi par dach aye, phraansisi aye, aangrez aye. aangrej bhi to vyapari banakar aye the kiantu unhoanne kalaantar mean yahaan rajapat jama liya. phir to aangreji shiksh ke skool khule, kaॅlej khule. pashchim se keval eesaee majahab nahian aya, adhunik vikasit vijnan ki roshani bhi ayi, aur ayi samooh chetana jisane samaj ke purane dhaanche ko jhakajhor sa diya. ek or tha paranparagat janmantaravad aur karmaphalavad mean vishvas, jisake vikrit roop bhagyavad ne vyakti ko nishkriy bhokta bana chho da tha aur doosari or tha nirnayatmak sakriyata ki prerana se bharapoora pashchimi vijnan aur vartaman duravastha ko badalane ki prerana dene vali nee samajik chetana. yah pashchaty saanskritik prerana aangreji shasakoan ki kripa se bharat ko nahian mili, balki pashchimi jnan vijnan ka dvar khul jane ke phal svaroop aur aangreji sahity ke sanpark svaroop bharat ko mili. purani roodhiyaan tezise badalane lagian. jivan aur samaj ko dekhane ki nee drishti mili. yah sankraanti bharateandu yug mean hi dikhaee p dane lag gee. bharateandu ki rashtriy chetana isi ka ek paksh hai:
avahu sab milakar rovahu bharat bhaee.
ha ha bharat durdasha n dekhi jae..
aangreji raj sukh saj sajai sab bhari.
pai dhan videsh chali jat ihai ati khvari..[25]
bharateandu ne bhi bhagavan ko pukara hai, kiantu apane kalyan ke lie nahian, apane deshavasiyoan ke uddhar ke lie:
kahaan karunanidhi keshav soye,
jagat neku n, koti jatan kari.[26]
bharatavasi roye..
dvivedi yug ke kavi maithilisharan ne puranoan se kavyavastu to li kiantu adhunik vijnan ke agrah se apane varnan ko pauranik atiprakritik varnan ki pravritti se bachaya hai. saket ki kaikeyi ram vanagaman ke lie jo hath karati hai vah tulasi ki kaikeyi ki bhaanti devataoan dvara prerit sarasvati ke prabhav se nahian varanh manovaijnanik bhraanti ke karan:
bharat se sut par bhi sandeh.
bulaya tak n use jo geh..
tulasidas ne ram lakshman sita ke vanamarg me un par devataoan dvara suman vrishti dikhalaee hai:
chhauh karahian ghan bibudh jan ‘barasahi suman sihahian.[27]
saketakar maithilisharan gupt ke ram suman vrishti se vanchit nahian haian; yadyapi vaijnanik yug ke prabhav se devata phool nahian barasate balki -
aya jhoanka ek udhar se samane.
paya sir par suman samarpit ram ne..[28]
sumitranandan pant aur nirala ne jarajirn aur prachin ke vidhvans aur navin ki pratishtha ke lie bhavaveshapoorn agrah kiya hai -
jala do jirn shirn prachin.
kya karooanga tan jivan hin..[29]
drut jharo jagat ke jirn patr.[30]
darasal adhunik sahity mean samasik sanskriti ke tatv sarvadhik upanyasoan mean dikhaee p de haian. upanyas mean jivan ki vyapak alochana ka sarvadhik avasar milata hai. bhagavaticharan varma likhit ‘prashn aur marichika’ upanyas se sabhi jatiyoan aur vargoan ke patr haian. usaka nayak uday amari ki maan aur bharatiy pita ka putr hai, premika suraiya muslim hai. abhimanyu anat likhit ‘jam gaya sooraj’ mean maॅrishas mean rah rahe un bharatiyo ki katha hai jo aangrejoan ke jamane mean bharat se gulam banakar bheje gaye aur jinake vanshaj qarib qarib unhian manavi sthitiyoan, visangatiyoan aur vaiyakti vidpataoan ke shikar haian, jinhean svatantr bharat ki vartaman pidhi kamovesh bhog rahi hai.
bhishm sahani krit ‘tamas’ sampradayik prishthabhoomi mean likhit hindoo muslim saanskritik sangharsh aur usake karanoan ke anusandhan ka prayas karata hai. adhunik hindi upanyas ka chitraphalak paryapt vistrit ho gaya hai jisame vibhinn sanpraday varg, rashtriyata ke patroan ki jivan katha varnit hai. ajit pushkal likhit ‘kandhe se tangi bagavat’ mean buandelakhand ke gramaanchal ki prishthabhoomi mean dakuoan ka jivan chitrit hai. naresh mehata ke ‘yah panth bandhu tha’ mean gujarati parivar ki katha hai to yashapal ke ‘manushy ke roop’ tatha ‘jhootha sach’ mean panjab tatha lahaur ke jivan ka chitr hai. prabhakar machave ka upanyas ‘kisalie’ rachana vidha ki drishti se ‘kolaj’ shaili ka upanyas hai. gady lekhan ki prayah sabhi vidhaoan, dayari sansmaran, riportaj, roopak, prashnottar, dhara vivarani (raniang kameantri) hi nahian, lokagathaparak shaili ko bhi samekit karane ka prayas hai. ye vidhaean alag alag chalati eka itar dhara mean kho jati haian. habshi ‘hashoo’ agl ‘jeni’ ‘loosa’, gujarati ‘shaanta’ - ‘sviti’ aur siandhi ‘sohini’ is upanyas ke patr haian. mool katha se sanbaddh nahian hone par bhi devid jo vijnan ko aandhavishvas manata hai, is katha ka sarvadhik sashakt patr hai. videshi yuvati ‘jeni’ ke madhyam se mrityupoojak pashchim aur usake bharatiy pati shashibhooshan ke madhyam se aj ke saphedaposh nimn madhy varg ka chitran kiya gaya hai. lakshminarayan lal krit ‘shrangar’ upanyas mean mahabalimapuram ke machhuaroan ke aur madhy pradesh ke bastar ke adivasiyoan ki do bhinn saanskritik ikaiyoan ke milan ki katha hai jisake madhyam haian yuvak-yuvati shrimant (bharatiy) aur perin (videshi). dhoosvaan sadagi likhit ‘ret ki darar’ mean pal-pal chhijati vidhava stri ke rite man ko aur nepal ke madhyavargiy samaj ko parat dar parat udhe da gaya hai. chin-bharat aur pakistan-bharat yuddh ki prishthabhoomi par bhi upanyas likhe gaye - ‘a ab laut chalean’, ‘sangharsh aur sima’ (shanbhoonath ashutosh), ‘kashmir ki beti’ (jamunadas akhtar) adi. sanh sattar ke bad uttar bharat ke gavoan ki manasikata, charitrakata aur sanskriti mean bhari badalav aya hai jise upanyas ke roop mean prastut karane ka prayatn shrilal shukl (rag darabari), shivaprasad sianh (alag alag vaitarani, gali age mu dati hai), madhukar sianh (sabase b da chhal) ne kiya hai. badiujjama ka ‘chhako ki vapasi’ amritalal nagar ka ‘nachyo bahut gopal’, jagadanba prasad dikshit ka ‘muradaghar’ bhi is desh ke ne saanskritik jivan ke moolyaankan ki drishti se vishesh ullekhy haian. jaise purane khebe ke lekhakoan ki kuchh kritiyaan sarvadeshik aur sarvakalik mahatv ki haian. ek hi udaharan paryapt hoga. hajari prasad dvivedi ke upanyas ‘punarnava’ ki kathabhoomi haladvip (baliya) shravasti, mathura, ujjayini aur viandhyachal ke asapas ka kshetr hai. chauthi shatabdi ke ghatana kram aur aitihasik patroan ko adhar banane vala yah upanyas moolatah kal-nirapeksh hai, kyoanki isamean jivan ke jin moolyoan aur mool prashnoan ko samagr roop se uthaya gaya hai ve sarvadeshik aur sarvakalik haian. is upanyas ke manishi lekhak ne navin aur puratan sanskritiyoan ke bich uchit aur santulit sanbandh sootr khojane ka shladhy prayatn kiya. isi tarah any sahity vidhaoan mean bhi aise analp prayas hue haian aur ho rahe haian jinamean adhunik samasik sanskriti ke tatvoan aur moolyoan ke anusandhan ka udyog kiya ja sakata hai. sahity ke itihas ke prishthoan mean is sandarbh mean vishad vichar aur charcha apekshit hai. yahaan is disha mean sanket matr kiya ja raha hai.
tika tippani aur sandarbh
- ↑ bharatiy sanvidhan. dhara 351.
- ↑ hindi kavyadhara (san. rahul saankrityayan) - sarahapa. pri. 12
- ↑ hindi kavyadhara (san. rahul saankrityayan) - sarahapa. pri. 5
- ↑ hindi kavyadhara (san. rahul saankrityayan) - sarahapa. pri. 4
- ↑ guhy samajatantr.
- ↑ hindi kavy dhara (san. rahul saankrityayan) - sarahapa. pri0 4
- ↑ guhy samajatantr.
- ↑ hindi kavyadhara (san. rahul saankrityayan) - sarahapa. pri0 8
- ↑ hindi kavyadhara (san. rahul saankrityayan) - sarahapa. pri0 8
- ↑ guhy samajatantr.
- ↑ guhy samajatantr.
- ↑ daॅ0 harivansh kochh d - apabhransh sahity.
- ↑ daॅ0 ramakumar varma - hindi sahity ka alochanatmak itihas.
- ↑ achary hajari prasad dvivedi - hindi sahity ki bhoomika tatha hindi sahity: isaka udbhav aur vikas
- ↑ kabir - kabir granthavali (nagari pracharini sabha)
- ↑ kabir - kabir granthavali (nagari pracharini sabha)
- ↑ kabir - kabir granthavali (nagari pracharini sabha)
- ↑ achary hajariprasad dvivedi - hindi sahity ki bhoomika.
- ↑ kabir - kabir bani (san. daॅ0 bhagirath mishr). pri0 33
- ↑ jayasi - padmavat (san. pan0 ramachandr shukl)
- ↑ jayasi - padmavat (san. pan0 ramachandr shukl)
- ↑ tulasidas - ramacharitamanas (balakand-35)
- ↑ tulasidas - ramacharitamanas (balakand, shlok 2)
- ↑ tulasidas - ramacharitamanas (uttarakand, 115)
- ↑ bharateandu harishchandr - bharat durdasha.
- ↑ bharateandu harishchandr
- ↑ tulasidas - ramacharitamanas.
- ↑ maithilisharan gupt -saket.
- ↑ sooryakaant tripathi nirala.
- ↑ sumitranandan pant.
sanbandhit lekh
| kramaank | lekh ka nam | lekhak |