हिन्दी साहित्य में सामासिक संस्कृति की सर्जनात्मक अभिव्यक्ति -प्रो. केसरीकुमार
| 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- pro. kesarikumar
hamara desh bharat nana jatiyoan, sanpradayoan, darshanik dharaoan, bhashaoan ka mahadesh hai - ek aisi chiantanadhara jisamean nana drishhaiyoan ka gharshan hone diya jata hai. phir bhi jisaki moolabhoot ekata bani rahati hai. jo videshi yahaan ki darshanik dharaoan ka peanchida tana bana bhar dekh pate haian, jo dainandin jivan aur atma ke rahasy ka, kavy aur darshan ka, vyangy aur gititatv ka ya samajik vishleshan aur vyakti ke aantarik anusandhan ki dvand bhar dekh pate haian, ve avarodhoan se aankrat hokar rah jate haian. aur phalatah bharatiy samaj ki samoochi rachanatmak oorja ko, jo bharat ke samasik vyaktitv ki mahima hai, nahian pahachan pate. adhyatmik jhanakar, jo hamari paranpara ki dhuri hai, dharm se ati hai aur samanvay paddhati jo hamar samaj ki samasik sthiti ka anushasan hai, ye do spasht vishishtataean bharatiy sahity ki haian.
ek gahari samajavaijnanik pahachan bharatiy sahity ke adhyayan ki ek anyatam avashkata hai kyoanki isamean darshanik vicharadharaoan aur aantardharaoan ka gopan sanbhashan hai, jatiyoan aur bhashaoan ka sanghat hai, vargoean ke hitoan aur ruchiyoan ka santap hai, aitihasik paristhitiyoan ke karan deshi videshi jivan paddhitiyoan aur sanskritiyoan ka samikaran hai aur phalatah pratyek kal ki paraspar atiguanphit sahityik dharaean aur dishaean haian, jatil aur bahumukhi vikas ki prakriyayean evan kriyashil tathy hai.
hindi mean bharatiy sahity ki ye vishishtataean badastoor bani haian balki ek nee jatilata ke sath kyoanki isake pranetao ko do staroan par kam karana p da: vicharoan aur avadharanaoan ki aandharoodhiyoan se mukt karane ke star par aair jan sanprashan ke madhyam ke star par yani apane avikal, akhand evan sanpoorn arth saty ko nana bianbatmak upayoan se janashaili evan pratikoan ya aanshatah ya sanpoornatah apane dvara gadh़i bhasha mean avatarit karane ke star par. brihattar bharat ki (bharat ke bahar bharatiy mool ke nivasiyoan ke jo desh haian unako lekar tatha videshoan mean phaile hue bharatiy mool ke samudayoan ko lekar) sanskriti ki yahi vyavahar bhasha hai.
hindi to bharat ke am adami ki zaroorat ki bhasha ke roop mean jaise prakriti ki kokh se paida huee. yah kahana kathin hai ki hindi ka janm bharat ke kis pradesh mean hua. jis am adami ki bhasha ke roop mean yah vikasit huee us adami ki santati hindustan mean har jagah, har chairahe aur ghat par, har bazar aur tirth mean, shramikoan aur bhikhamangoan ki tol mean, krantikariyoan ki har jamat mean mil jaegi. yah adami paristhiti aur prakriti doannoan se desh ki samasik sanskriti ka sanvahak raha hai. yah manana niradhar nahian hai ki hindi ka vikas bharat ki lokachetana ka vikas hai, roodhiyoan se mukt kar bharatiy sanskriti ki mool chetana ke sanrakshan ka itihas hai.
is bhasha mean kulinata ke ruddh dvar par pahali dastak di kalidas ke sahity mean. itihas ki yah chiantaniy durghatana hai ki kalidas ke ‘vikramorvashiyamh’ ke chaturth aank ke un apabhranshashoan ko purani hindi nahian mana gaya, jo usake pratham uttaradhikari haian. yadyapi sarahapa[1], svayanbhoo[2] aur abadurrahaman (achhahaman)[3] ka hindipan unamean vidyaman hai. ‘abhijnan shakuantalamh’ mean vaidik aur ‘vikramorvashiyam’ doha aur sohar jais laukik chhandoan ka prayog bhi is tathy ke samarthak haian. ki rrishi se bhinn kavi ke roop mean kalidas yadi sanskrit ke pratham mahakavi haian to ve hi hindi ke pratham jnat kavi bhi haian.
itana to spasht hi hai ki sanskrit ke samanaantar lokabhasha bhi nana roopoan mean vikasit ho rahi thi aur usamean lokasanskriti evan lokamanas muanh khol rahe the. kalakram se yah lokabhasha sanskrit ke rachanakaroan se manyata prapt karati gee. vachik svaroop ke karan isaka nam bhasha p da aur isake kavi bhashakavi kahalane tatha samadoot hone lage. satavian shatabdi ke praranbh mean hi banabhatt ne ‘harshacharit’ mean apane param mitr bhashakavi eeshan (bhashakavirishanah paranmitramh) ka adarapoorvak ullekh kiya hai.
yah ‘bhasha’ hindi bhasha aur sahity ko samajhane ki ek achchhi kuji deta hai. yah prashn kee konoan se dubake chhipe aur prakat roop mean bhi poochha jata raha hai ki rajasthani ke charanoan, maithili ke vidyapati, brajabhasha ke sooradas aur avadhi ke tulasidas ko hindi ke kavi kyoan mana jata hai. isaka spasht uttar yah hai ki n to chandabaradaee ne apane apako rajasthani kavi kaha hai, n hi vidyapati ne apane ko avadhi ka kavi svikar kiya hai. vidyapati ki prasiddh ukti hai: balachand vijjavah bhasha. kabir ka mahavaky hai: bhakha bahata nir. aur tulasidas ka vinamr nivedan hai - bhasha bhanati mor mati thari. yah bhasha kya thi jise aj ham hindi kahate haian. ise spasht karate hue hiandi ke pratham mahakavi chandabaradaee kahate haian yah shatbhasha hai, yani yah vibhinn pradeshoan aur srotoan se bani huee samasik desh ki samasik bhasha hai aur isaka kathy puran aur quran doenoan se liya gaya hai: shatbhashapuranan ch quranan kathit maya. is prakar yah bhasha ek aisi rachana bhasha thi jo sthaniy gunoan ko rakh kar bhi ek vyapak brihattar parivesh mean sancharan karati thi, ek samany chiantan bhoomi ko ujagar karati thi tatha vibhinn pradesho mean sanpreshit hone ko pratishrut thi. hindi isi bhasha dhara ka paravarti nam hai. svabhavatah is dhara ke kavi ko hindi ka kavi kaha jata hai.
satavian shati ke bitate n bitate tatkalin samajik gatishilata, vidroh aur yatharth ki vaha chetana, jisaka sataty hindi sahity ka sarvopari lakshan aur mahanh paranpara ban gaya, isi bhasha me dikhaee p dane laga tha. isi mean sopan ki avadharana ke viruddh us akhil bharatiy sangharsh ke darshan hue the, jisake sakshatkar ke bina hindi kya, kisi bhi bharatiy bhasha ka itihas aj tak likha hi nahian ja sakata. kiantu yah durbhagy hai ki is sangharsh ka itihas aj tak likha hi nahian gaya. ham jinhean siddh kahate haian ve darasal apane samay ke prabuddh chiantak the, matr ashlil mudra vale, rajaki ka abadh sevan karane vale, shastravirodhi atapate yogi nahian jaisa samanyatah mana jata raha hai. inamean anek to nalanda vikramashila ke achary the. sarahapa, viroopa aur bhusukapa nalanda vihar ke niyamit chhatr the. guhyajnanavajr dipankar shrijnan ne nalanda aur vikramashila donoan vidyakeandroean mean shiksha paee thi. shaantipa vikramashila mean shikshit hone ke bad hi somapuri vihar ke sthavir niyukt hue the. bauddh darshan ke pandit kanbala, maharaj ke lekhak adi siddhachary luipa aur raj shaantivahan ke putr chairangipa ashikshit the, aisa manana sanbhav nahian hai, balki manana to yah p dega ki ye sab nalanda aur vikramashila ke medhavi snatak the aur tadanantar svikrit achary hokar apane yug ke chiantan ke prabhavi madhyam hue. yah akaran nahian tha ki saral adhyayanoparaant nalanda ke hi, jahaan ke ve chhatr the, pradhan purohit niyukt hue. guhyajnan dipankar shrijnan ne magadhanrip ke anurodh par vikramashila vihar ke poorvadvar ke mahapandit banae ge the. apane samay ke ye bharatiy buddhijivi nana jatiyoan aur nana pradeshoan - karnatak, maharashtr, panjab, bihar, bangal, asam, u disa, tripura, nepal adi ke the. door door se ae hue ye sadhak vicharak samay se udbhoot avashyakata ki bhoomi mean bharatiy sanskriti ki punarvyavastha karane ke hetu samany sootroan ki khoj mean nalanda aur vikrashila vidyapithoan mean soddeshy ikatthe hue the. inhoanne isi bhasha mean apane muhavare gadhe the. inamean apane samay ke bharat ka aantarvirodh bhi hai. aur jahaan ye jativad or sopan par chot karate haian tatha jivan paddhati ki kritrimata ke viruddh sahajavad aur samarasy ke darshan ko ujagar karate haian, vahaan ham tatkalin bharat ke saanskritik manas ki vah kaee dhone vali chhatapatahat bhi dekhate haian[4] jo chadhaee ke agale mukam par adhik spasht huee kiantu jisaki taiyari in siddhoan ne hi kar di thi aur jisaka silasila athavian se gyarahavian shatabdi tak chalata raha. siddhoan ke anek shishy musalaman the, jaise chairangipa adi. nath sanpraday mean to mahant mahant nahian balki pir kahalate the. gorakhanath kahate haian ki utpatti se ham hindoo haian, jirnata aur paripakvata se yogi haian tatha akl se musalaman haian.[5] udhar sarmat charan kavyadhara ki pravrittiyaan bhi ab adhik spasht hone lagi haian. isamean sthaniy rashtriyata ke sath hi vyapak bharatiy sanskriti ki avadharana bhi prashray pane lagi hai. jaisa hamane oopar dekha hai, chandabaradaee ne apane jananaantar suhrid raja ki yatanaean dekhian thian. kiantu isase unaki vyamak saanskritik avadharana khandit nahian huee aur unhoanne puran aur quran donoan ko vivek ke star par svikar karane ki bat kahi.
isake bad bhakti ki jo lahar um di usamean sara desh saman roop se lahara utha. usamean uttar-dakshin, poorv-pashchim ke sare bhed mit gaye. shrimadbhagavat mahapuran ke mahatmy varnan me aee huee, khanditaang huee aur vriandavan pahuanchakar ne sire se phir samyak utkrisht roop prapt kar navayuvati ho gee[6]. is kathan ka tark sangat tatpary yah hai ki jo vaidik kal se chali a rahi thi us bhakti ka avataran, ek prabal samajik aandolan ke roop mean, alavar bhaktoan ke karan dravi d mean hua.
aj se do hajar varsh pahale yani eesa ki pahali shatabdi se hi bharat ke darshanik, saanskritik aur sahityik chiantan mean ek vyapak kraantimoolak parivartan hone laga tha. karmakaand aur jnanapradhan dharm ke, jo svatah aparyapt hone laga tha, amane samane kaviyoan ke hriday se niahsrit ek nee manaviy sanvedana aur mamata se sikt bhakti dhara pravahit hone lagi thi. vaidik, jain aur bauddh dharm ke sath, bavajood nahian jaisa aksar samajh liya jata hai, shaiv vaishnav bhaktidhara ek ne ayam ki khoj thi. ise brahman dharm kahana galat hai. brahman dharm ki punahsthapana kahana to aur bhi galat hai. apani samayik aparyaptata mean brahman aur shraman dharm sahajivan bitane ke anekavidh upakarm rach rahe the. samanvay ka yah mahanh kal tha.
tamil sahity ke nayanadvay oveyar aur tiruvalloor ka samay aj se do hajar varsh pahale hi mana jata hai. inake bhakti kavy meean nayanmar aur alavaroan ki vani ne apana ras milaya. brahman se shoodr tak sab is lokajivanadhara ke sahayatri the. ganga-yamuna ki bhakti ka itihas bhi utana hi purana hai aur isaki bikhari tiliyoan ke sankalan aur un par adhrit aitihasik vibhavan par hi hamare sahityetihas ka pratham vachan poora hoga.
bharatiy itihas aur sanskriti ki ek hi lila uttar aur dakshin mean, mathura aur madura mean chalati rahi hai. nagarjun koanda ki khudaiyoan mean prapt ashvamegh ghat, sarvadev mandir adi ke avashesh yahi pramanit karate haian ki 2200 varsh poorv hi brahman aur shraman dharm galabaanhi dale is desh mean sarvatr sahajivan bita rahe the. adhisamrat brahman evan ashvamegh parakrami the, to unaki raniyaan bauddh dharm mean astha rakhati thian. vastushilp ka tatkalin parasparaliangan evan nirapekshata drashtavy hai.
is bhakti aandolan ke prasang me jin matapravartakoan ke nam adar se lie jate haian unamean shri sanpraday aur vishishtadvaitavad ke prarvatak ramanujachary, brahm sanpraday aur dvaitavad ke prarvatak madhvachary, rudr sanpraday aur shuddhadvaitavad ke prarvatak ballabhachary adi dakshin ke hi the. shankarachary ne uttar aur dakshin ka setu banane ka jo kam shuroo kiya tha use in logoan ne apane apane dhang se pusht kiya tha. aur yah kitani dilachasp bat hai ki jaise pratiphalasvaroop inake darshanik drishtikonoan ka bhavatmak aur sahityik viniyog uttar mean hi hua.
jis lokabhasha ki ahat ashok ke shilalekhoan aur kalidas ki rachanaoan mean sunaee p di thi, vah madhy yug ke roodhiyoan ke koop ko hataprabh kar bahata nir ban gee. is janaganga ke tat par desh bhar ke siddhoan, santoan aur bhaktoan ne sahityik sadhana ki. isi bhasha mean santoan ki vah bauddhik kraanti huee thi jisaka lakshy tha varg aur jati ki divaroan ko to dakar, aandhavishvasoan ko chhinn kar, ek samata samaj ka nirman. is kraanti mean savarn aur avarn, hindoo aur musalaman, uttar aur dakshin, aurat aur mard ke sare bhed mit gaye the. uttar aur dakshin ke santoan aur soophiyoan ki ek hi bhasha thi. dakshin bharat ke haidar ali aur tipoo sultan ne isi bhasha ko rajapad diya tha. dakshin ki hindi ne bharatiy sanskriti mean samanvay ki jo bhoomika nibhaee vah bepanah hai. uttar mean amir khusaro ne bhasha ke ajanabipan ko mitane ka aitihasik kam kiya aur usake vyapak roop ka sakshatkar karaya.
sharmo haya dar hindi laj,
hasil kahie baj khiraj.
jayasi adi soophiyoan ne bharatiy aur farasi donoan ki rachana shailiyoan ko milakar paranpara se ati huee bharatiy premakathaoan ko ek sarvagrahy roop mean pesh kiya. sabhi bhashaoan ke prati unhoanne adar ka bhav prakat kiya. yah kahakar ki
arabi, turaki, hinduee, bhasha jeti ahi,
jehi manh marag prem ka sabai sarahai tahi.
unhoanne hindi mean ekaras chal rahi bhasha niti ki aguaee aur peshavaee ki thi tatha hindi ki adhunik rachanatmak niti ko jaise poorvashit kiya tha. hindi ki poori anuroopata kabir ki jiandagi mean hai jo garib brahmani ki kokh se paida hua aur kanij musalaman ke ghar pala gaya, jo jivan bhar mar khata raha aur phir bhi jivan ko pyar karata raha. kabir adi santoan ne keval sanpradayik ekata ki hi bat nahian ki balki iansaniyat ke nate adami adami ki ekata ki bat kahi. dadoo dayal ne to hindoo aur musalaman ko rashtr ke aang ke roop mean dekha:
donoan bhaee hath pag, dono bhaee kan.
dono bhaee aankh haian, hindoo musalaman..
hindoo musalaman bhaee-bhaee ke nare ka janmadata inhean hi manana chahie. hindi ke ooanche kavi bhi nirdhan koti ke manushy rahe haian. unake lie savarnata ka kya mahatv? kaviyoan ke shiromani tulasidas jab hosh sanbhalate haian, to apane ko bhikhamangoan ki tol me pate haian. jati kujati sab ki tuk di khate haian:
jati ke sujati ke kujati ke petagi bas,
khae took sabake vidit jat, guni so.
jahaan mutthi bhar ann milata hai le lete haian, jahaan bitte bhar jagah milati hai so jate haian chahe vah mandir ho ya masjid:
maangi ke khaibo masid ko soibo.
ve manate haian ki unaki koee jati nahian hai balki ek arth mean kisi ki jati nahian banati:
meri n jati-paanti, n chahooan kahoo ki jati-paanti.
unaki drishti mean jati to do hi haian, raj ki ya gulam ki, ek jati shasak ki aur doosari shasak ki.
sah hi ko got, got hot hai gulam ko.
isi tulasi ne badalate hue bharat ka mahanatam mahakavy likha. aisa mahakavy jo n keval apane samay ka darpan hai varanh age ane vale samay ke lie bhi akshay rashtrakavach hai jisane n keval natashir bandi bharat ko udgriv aur unnatabhal kiya, parabhavakal mean bikharate tootate desh ko sanbhala, use samajik evan dharmik ekata ka marg dikhaya pratyut jisane atma ka sakshatkar kara kar sada sada ke lie parajay bhavana se bacha liya. usamean kisi ki vyaktigat ya sthaniy samasya nahian hai, akhil desh aur manav samaj ki pi da hai. tulasi ne apane samay ki samasya ko is prakar dekha: duahkh ka mool karan paradhinata hai aur paradhinata ka mrikhy karan samaj ka dhurihin ho jana hai. atah tulasidas deshavasiyoan ko svadhinata ke lie lalakara-‘paradhin samanehan sukh nahian’ aur is hetu shakti sanchay karane ke lie sab prakar ke samanvay ko upay bataya aur unhean apane mahakavy mean shiv, ram, shabari, kagabhushuandi adi ke dvara charitarth kiya. tulasi ko jine ki prerana us gauravanubhooti se milati hai jo kisi bhi bharatavasi ki ho sakati hai ki hamara janm bharat ki shreshth bhoomi mean hua hai ‘bhalo bharatabhoomi bhalo kul janm’. rathi pratirakshi ke samaksh apane nayak ko virath dikhakar tulasidas ne sashastr dushman aur nishastr praja ka aantar dikhaya hai par virath satyagrahi ki vijay dikhakar yah siddh kiya hai ki saty ke yuddh mean yadi shaury, dhairy, shin, vivek aur samata ka amogh upay barata jae to satyagrahi ki vijay nishchit hai:
sauraj dhiraj tehi rath chaka.
saty shin dridh dhvaja pataka..
bal vivek dam parihit ghore.
chhama kripa samata raju jore.
sakha dharmamay as rath jake.
is prakar tulasi ne samata ki rassi ko bharatiy samaj ki akhandata ke lie avashyak bataya hai aur usake anuroop acharan kiya hai. gautam chandrika ke anusar tulasi ki jo aantarang mandali thi usamean the - pandit kashinath, samarasianh rajapoot, gangaram satsangi, kailas kavi, nagaraseth jairam, taanbuli siyaram, nathoo napit, kebat ramoo, raidas khelavan, bodha go d, hari harabahu, dhadhi mir jasan julaha, todar, mehata bhagat.
hindi braj kavyadhara ki upalabdhiyaan to aitihasik aur anek haian. is kavyadhara ne, visheshatah mahakavi sooradas ne hindi kavy ko is prakar ragabaddh kiya hai ki hindustani sangit aur brajakavy ekapran, ek deh ho ge. soorasagar suroan ka bhi sagar ho gaya. shuddh hindustani sangit ki pahichan shuddh soorakavy ki khoj ho gee. parinam hua ki ek to sangit ko kavy ka aang manakar kavy rachane ki paranpara chali aur doosare, hindustani sangit ke sahare usake udaharan ke roop mean hindi kavita ka ahindi kshetroan mean bhi prachar prasar hua.
ek samay krishna kavy ne samooche desh ko ek sanskriti aur ek bhasha mean abaddh kiya tha. madhyayugin sanskriti ki yah braj bhasha bharat ke vibhinn pradeshoan mean sthaniy roopoan rangoan ko grahan karati huee desh par chhaee hai. daॅ0 sukumar sen kahate haian ki ‘abahatth ne 15vian-16vian shati mean brajabuli ka roop dharan kiya . brajabuli kisi praant vishesh ki sampatti nahian hai, vah adi bhasha ki sampatti hai aur ek prakar se aantim sarvabharatiy ary bhasha hai.
rajasthan mean piangal ke roop mean, madhy pradesh mean gvaleri ke roop mean, panjab mean braj-panjabi-mishrit patiyalavi ke roop mean, bangal aur asam aur utkal mean brajabuli ke roop mean yahi bhasha phaili. rajasthan ki mira, maharashtr ke namadev, gujarat ke narasi mehata ki vahi bhasha hai jo brajabhoomi ke soor ki hai. gujarat aur saurashtr se to ballabhachary aur vitthalanath ke karan brajabhasha ka ghanishth sanbandh raha hi. ashtachhap ke chauthe kavi krishnadas gujarati hi the. maharashtr ke sant jnaneshvar, namadev, ekanath jaise santoan ki vani brajabhasha mean prakat huee hai. kuchh marathi pava de aur yuddh git bhi braj mean likhe milate haian. dilachasp bat hai ki namadev nirgun vani ke lie kh di boli ka aur sagun padoan ke lie brajabhasha ka vyavahar karate haian chhatrapati shivaji, unake pita shah ji, putr sanbha ji, pautr sahoo ji sabake sab brajakavy ke premi aur sanrakshak the. shivaji ki rajasabha meean brajakavi to samadoot the hi chhatrapati svayan hindi mean bhakti pad likhate the. panjab mean to brajabhasha sikh samaj ki dharmik vahika bani rahi, upadesh ki bhasha. guru govind sianh ki braji mean likhi rachanaean upalabdh haian. guru nanakadev ki bhasha braji aur kh di boli ka mishran roop lie hue hai. sikh guru arjunadev brajabhasha mean sooradas ke nam se rachana karate the. maharaja ranajit sianh ke darabar mean chandrashekhar bajapeyi, gval kavi adi brajabhasha ke kavi the. siandh ka dera gaji khaan ballabh sampraday ka pith aur brajakavy ka keandr raha. bitthalanath ke siandhi shishy gosvami shrilal ka vrindavan ana aur laut kar brajabhasha mean kavita karana prasiddh hai. ek samay tanasen hi kyoan, us samay ke any sangitajn bhi brajabhasha visheshatah sooradas ke pad ke sahare apani kala ko pramanit karate the. keral ke maharaja ram varma (san. 1870) ko hindustani sangit ke prem ne brajabhasha mean kavy rachane ki prerana di thi aur apane malayalam lipi mean brajabhasha ki kavita likhi thi.
ek aur mahatvapoorn bat yah hai sooradas ne gocharan yani charavahoan ko apane kavy ka vishay banaya hai. yah nahian ki sooradas charavahoan ke akele ya pahale kavi haian. bangala ke priti padoan mean charavahoan ki vanshi bharapoor bajati hai. potanna ko telagoo ka sooradas kaha jata hai. gujarati paranpara mean uchhangaray keshavaray ne doosaroan ki bhaians charane valoan ki premakatha sheni vijanand (seni ane bijanand) likhi hai aur aandhr pradesh ke annamachary ne gopikaoan ke sath kol, kirat, bhill navayuvatiyoan ko bhi prem nayikaoan ki tarah upasthit kiya hai. lekin vah gocharan kavy sooradas mean shreny ho gaya hai. yah hindi ki dhanyata hai. sooradas ne charavahi yani krishi mean lagi yuva pidhi ke poore parivesh ko, usaki manasikata ko, svadhin chetana ko, sukh duahkh ko, aurat mard ko, sanskar aur gatishilata ko, roodhigrastata aur roodhibhanjakata ko, sapanoan aur jagaran ko, akaanksha aur samaj bodh ko, vyakti aur vyavastha ko, prem aur vedana ko, garaj rishte ke tamam ayamoan ko khule mean bebaki se chitrit kiya hai. yah ek poora lokatantr hai. yadi ram, krishna aur shankar bharatiy manas dvara kalpit sanyam, svachhandata ka poorn viniyog sooradas dvara chitrit vriandavan samaj mean hi hua hai. yahaan jivan ka jo maharas racha gaya hai usamean jivan paraspar bhi hai aur paratpar bhi. is jivan paddhati mean n koee b da hai, n koee chhota, n koee malik n koee chakar sab gosaanee haian. jati paanti ki asvikriti aur nari purush samata ya kahie nari ki punah pratishtha to bhakti aandolan ke ghoshit karyakram the hi. jab chhak ati hai tab sab ek sath mil baith khate haian. is samudayik jivan ke sahayatri n keval manushy haian balki kaliandi, kadanb, karilakuanj, gauri dhauri gayean, poora vriandavan hai. desh ke sankat kal mean jab bhi krishna govardhan uthate haian tab sabhi gval bal apani apani chhekani laga dete haian ki kahian kanha durghatana mean n p d jaye. is gocharan jivan mean sooradas aur unake sahayogiyoan ki deshi svadhinata chetana vikasit huee hai. yahian acharyoan ka yah arop bhi door ho jata hai ki bhakti sahity hare hue bharat ki manasikata ka parinam tha. svadhin chetana ke is jan jivan ki baansuri jab bajati hai, pustakiy buddhijiviyoan ka jnan gum ho jata hai, iandrasan stabhit rah jata hai, rajasabha mean nachanevali kala (ranbha) manamardit ho jati hai.[7]
isi chetana ne tatkalin janajivan ko bhitar se tootane se bachaya tha, usake manobal ko ooancha rakha tha. bhakt kavi desh ki isi svadhinata ke prahari the, vani se acharan se. mujhe to aisa lagata hai ki in bhaktoan ne dilli ke samanaantar vriandavan mean akar ek saanskritik lokatantr sthapit kiya tha jisaka nayak koee mukutadhar naresh nahian, morapankhiyoan vala charavaha tha aur so bhi matr adarsh kalevar. kiantu vahi vigrah do sau varshaean tak jan samuday ke diloan par rajy karata raha. is saanskritik lokatantr ke sadasy hindoo musalaman, aurat mard sab the, soor aur mira, rasakhan aur taj.
bhaktikal ek akasmik daivi chamatkar ka sthaniy pratiphalan matr nahian varanh paranpara ke punarakhyan ka ek deshavyapi anushthan hai. vah saanskritik aandolan eesaee mat ki den to nahian tha. jaisa bhram griyarsan ko hua tha, sanskriti aur adami ki vishvachhavi mean eesaiyat ki jhaanki bhi mil gee to kya ashchary.
bhaktikavy ke bad hindi mean ghatit hone vala ritikal bhi hindi ki koee akasmik ya anokhi ghatana nahian hai. balki bhaktikal ke bad samooche desh ke chintan aur sahity mean shrangar aur sajavat ki jo patonmukh vritti aee thi usaka parinam hai. kyoanki tab bangala mean bhi daulat qazi aur saiyad alaul ne 17vian shatabdi mean bhautik premariti ka varnan kiya tha aur 18vian shatabdi mean bharatachandr ne aur kuchh bad ramaprasad ne kavy mean mooly bhavana ki apeksha kaushal aur chamatkar ko mahatv diya tha. marathi mean 17vian shatabdi ke vaman aur raghunath tatha 18vian shatabdi ke moro pant un kaviyoan ke pramukh svar haian jo sanskrit ke riti-siddhaant se prabhavit hokar rachana karane chale the aur jinaka lakshy paandity evan kaushal se pathak ko prashikshit karana tha tatha siandhi mean ho rahi soophiyani kavitaoan ko gul aur bedil ne pharasi kavyariti se lais kiya tha. is prakar bharatiy vanmay ke pariprekshy mean adhit hote hi hindi ritikavy ne keval hindi ki avichchhinn keandriyata ko ujagar karata hai balki ise dharan karane vali sthaniy pratibha ko pramanit karane vale is adyavadhi aparichit tathy koe bhi ki ritiyug ke mahaul mean bhi hindi kavay hi siramaur aur pratinidhi tha.
19vian shati ke madhy se bharat ki samast bhashaoan aur sahity ka adhunik kal aranbh hota hai. yah nav jagaran kal british shasan ki den nahian hai, jaisa kuchh aupaniveshak manas vale itihasakar manate rahe haian. yah nav jagaran pashchaty sanskriti aur british shasan ki takarahat se aya. yah jagaran mukti chetana ke ird gird utha tha aur is mukti chetana ke sath sath bhasha chetana bhi vikasit hoti rahi. yah akaran nahian hai ki bharat mata ki kalpana ki bhoomi bangal mean hi sarvapratham rashtrabhasha ki kalpana bhi udbhoot huee. tatkalin navajagaran ke ek agrani raja ramamohan ray ko susanskrit bharatiy rashtr ke hetu ek akhil bharatiy bhasha ki talash thi. 1826 ee0 mean unhoanne ek saptahik patr nikala tha ‘bangadoot’ jisamean bangala ke atirikt hindi ko bhi sthan diya gaya tha. rashtrabhasha ki yah chetana pratham bar sakar aur sanam hokar prakat huee brahmasamaj ke prakaand neta keshavachandr sen mean, jinhoanne 1875 mean apane patr ‘sulabh samachar’ mean likha ki ‘yadi ek bhasha ke n hone ke karan bharat mean ekata nahian hoti hai to aur chara kya hai? tab sare bharatavarsh mean ek hi bhasha ka vyavahar karana hi ekamatr upay hai.......isi hindi ko agar bharatavarsh ki ek matr bhasha svikar kar liya jaye to sahaj mean hi yah ekata sampann ho sakati hai.’ ye keshavachand sen hi the jinhoanne rrishi dayanand ko salah di thi ki ve ‘satyarth prakash’ sanskrit mean n likh kar janabhasha hindi mean hi likhean aur yah gujarati rrishi dayanand the jinhoanne desh videsh meean hindi ka prachar evan prasar kiya aur sarvatr hindi madhyam ke vidyalayoan ki sthapana karake rashtrabhasha ka pratham charan poora kiya. tabhi ‘anand math’ ke vidhata aur vandemataram ke rachayita kavi upanyasakar shri bankimachandr chatarji bhavishyavani karate haian ki ‘hindi ek din bharat ki rashtrabhasha hokar rahegi kyoanki hindi bhasha ki sahayata se bharat ke vibhinn pradeshoan mean jo aiky bandhan sthapit kar sakegean ve hi sachche bharat bandhu ki sanjna pane yogy hoange’. udhar rashtrabhasha ghoshit hone se pahale hi hindi kudarati taur par bharat ki rashtrabhasha ban chuki thi. atah adhunik bharat ke bandhan-moksh ki kraanti ka anal kirit isi ke mathe par rakha gaya. 1857 ki mahanh kraanti ki bhasha yahi thi. isi bhasha mean bahadurashah ne lal kile ka prasiddh samarik bhashan diya tha. tatya tope aur kuanvar sianh ke patr vyavahar ki bhasha yahi thi. isake bad to svatantrata ki poori l daee mean hianndi bih d aur biyavan se gujar kar bhi rakshabandhan ki bhoomika nibhati rahi. jo adhunik hindi ke pita kahe jate haian un bharateandu harishchandr ko janata ne ‘bharateandu’ ki upadhi di thi aur rrishikalp bankimachandr ne bharatabandhu kaha tha. isilie ki unhoanne hindi bhasha aur sahity ko bharat ki ekata aur jagaran ka sadhan banaya tha. apane natak mean unhoanne bharat ko nayak banakar nee chal ka natak likha aur bharatavaky mean yahi ashirvad maanga ki bharat ki bhujaoan mean vah bal ae jisase vah apana svatv pa sake. vair phoot bahubhashan, upadharmavad ko ve bharat ki durdasha ka karan manate the. ve bhasha ki ekata ko desh ki ekata ke lie zaroori samajhate the:
ek bhasha, ik jiv, ik mati ke sab log,
tabai banat hai saban soan, mitat moodhata sog.
isake lie ve bhasha ke akhil bharatiy roop ka sandhan aur nirman kar rahe the. kahian kh di boli ko kh da karate, kahian madhyayug se a rahi deshavyapi rachanabhasha brajabhasha ka punarikshan karate kahian rasal nam se sher aur gajaloan ki bhasha ki ajamaish karate, kahi sanskrit, bangala, gujarati, panjabi, rajasthani adi mean rachanaean karate. unake natak mean marathi patr marathi bhasha lie ata hai, afaganistani apane lahaje lie. yah thik hi kaha gaya ki ‘bharateandu kar ge bharati ka vina-nirman. jahaan ve hindi aur aangreji ka vinodapoorn mel karate haian vahaan aisa lagata hai mano ve bharati ko vishvabharatiy banane ka upakram rach rahe haian. yah bhi aprasangik n tha. bharateandu ke samay bharat mean ek aur sanskriti a mili thi, yoorop ki eesaee sanskriti. khud bharat mean ab kuchh nagarik eesaee the.phalatah bharat ki sanskriti aur brihattar huee tatha aur adhik vyapak drishti ki apeksha karane lagi. atah bharateandu jab ekata ki bat karate haian tab inhe bhi bhool nahian pateah
khahu ek kaise sabean musalaman kristan.
hay phat ik hamahi mean karan parat n jan.
tasoan sabahi bhaanti hai inaki unnati aj.
ekahi bhasha mahan ahai jinaki sakal samaj.
bharateandu vaishnav the par unhone adarapoorvak quran shariph ka anuvad prakashit kiya. unhone bharatiy mahapurushoan ke atirikt hajarat mohammad, eesa masih, nepoliyan bonapart, jar, meyo adi par bhi lekh likhe. lard ripan ki bharat seva par mugdh hokar ‘ripanashtak’ likha. sheksapiyar ke ‘marcheant aph venis’ ka roopaantaran ‘durlabh bandhu’ shirshak se kiya. dilachasp bat yah hai ki bharateandu is natak ka bharatiyakaran karate haian, isake sthanoan aur patroan ke bharatiy nam rakhate hai, jaise venis ke lie vansh nagarakhh morakkoan ke lie mor kuti, baseniyo ke lie basant, aantoniyoan ke lie anant, greshianoan ke lie girish, porshiya ke lie purushri adi. aisa lagata hai jaise ve deshi-videshi sanskriti ke kritrim koti ko asvikar kar vishv sanskati ke poore sauandary ko atmasat kar lena chahate haian. unake gunoan par rijhakar bangala ke yugaantarakari lekhak maikel madhusoodan datt ne apana ek natak bharateandu ko samarpit kiya tha aur ianglaiand ke shri phehradarik pinakat, jo kabhi bharat nahian a sake, apane desh se bharateandu ki prashansa mean brajabhasha ki kavitaean likh likh kar bheja karate the. bharateandu mandal jis vishvamaitri ke lie raha use bharateandu ke abhinn mitr premadhan is prakar vyakt karate haian.
hindoo muslim jen pharasi parasi eesaee sab jat.
sukhi hoany hiy bhare premadhan sakat bharati bhat..
sarve bhavantu sukhinah sarve santu niramayaah. sarvebhadrani pashyantu ma kashchith dukhah bhagbhaveth. ka bharati adarsh sarvatr charitarth hua hai.
hindi ki chhayavadi dhara ke kaviyoan ke pady aur gady mean bharati sanskriti ki samasik garima aur usamean nihit vishvaprem ki chhaviyaan nana roopoan mean abhivyakt huee hai. jayashankar prasad ke ‘skandagupt’ ka dhatusen kahata hai - ‘ahankaramoolak atmavad ka khandal karake gautam ne vishvatmavad ko nasht nahian kiya. yadi vaisa karate to itani karuna ki kya avashyakata thi. unake ek any natak ‘chandragupt’ mean sanskriti par mugdh hokar kahati haian - ‘yah svapnoan ka desh, yah tyag aur jnan ki palana, yah prem ki rangabhoomi bharat bhoomi kya bhulaee ja sakati hai. kadapi nahian. any desh manushyoan ki janm bhoomi hai, yah bharat manushyata desh ki janm bhoomi hai. ‘vah bharat ko sanskriti ka arun madhumay desh manati hai, jahaan jivan par mangal kuankum barasata rahata hai, jahaan pahuanchakar koee gairiyat mahasoos nahian karata, jahaan anajan kshitij ko bhi ek sahara aur lahar ko bhi ek kinara mil jata hai, jisaki or manushy kya pakshi bhi apana ni d samajhakar u d ate haian.
arun yah madhumay desh hamara.
jahaan pahuanch anajan kshiti ko milata ek sahara.
laghu sur dhanu se pankh pakhare, shital malay samir sahare.
u date khag jis or muanh kiye samajh ni d nij pyara.
barasati aankhoan ke badal banate jahaan bhare karuna jal.
laharean takarati anant ki pakar jahaan kinara.
tabhi to vijeta sikandar talavar khiche ata hai aur haday dekar bharat se jata hai.
‘kamayani’ is kal ki manasikata ka kalajayi mahakavy hai. ‘kamayani’ manav sanskriti ke avirbhav se bharatiy punarjagaran tak ke usake vitan ka mahakavy hai. isake nayak manu ki katha mean itihas is prakar vyoohit hai ki apani lanbi pauranik aitihasik yatra ke anubhavo, vibhramoan aur samadhan sangharsho se sanprikt vah vyakti bhi rahata hai aur mool roop mean vishvamanav ka pratik bhi. manu us adami ka pratik hai jo har manvantar mean ne sire se itihas ke us biandu par janm leta hai jab ek purani duniya nasht ho chuki hoti hai aur ek naya sansar nee paristhitiyoan ke sath, nee sanskriti aur ne manav moolyoan ki apeksha karata hua ubharane lagata hai. tab man purani abhyastiyoan aur nee paristhitiyoan ke asamayojan ke karan nirvasit anubhav karata hai aur purnavas ki samasya sarvapramukh hoti hai. vastutah yah samasya aj ke vishv manav ki samasya hai jo vijnan aur takanik ke abadhavilas mean atmanirvasit ho gaya hai. ‘kamayani’ mean manu ko yah punarvas sangini shraddha se milata hai. shraddha sanvalit manu jine ki ek kala pa ge haian. samarasata ki kala. samarasata hai to prachin bharatiy sanskriti ki pahachan kiantu ‘kamayani’ mean use vijnanaviddh ke pariprekshy mean punarvyakhyayit karake adhunik banaya gaya hai.
hindi ke nirman mean bharatiy vidvanoan ke atirikt videshi manishiyoan ne bhi chirasmaraniy yogadan kiya hai. inamean pramukh haian charls vilikians, d aau gilakraist, d aau hainari thamas kaulabruk, kaiptan robak, garsa d tasi, d aau, moniyar viliyam, grauj, j aaun sahab, j aaun bims, j aaun blakh, jarj abraham griyarsan, d aau. harnale, phredarik pinakat, d aau. tessitori, roos ke e.pi. barannikov, sevastiva rodalph dalagadi, uph. e. ki, d aau, el. di. banet aur bharat ko apana hi desh manane vale abhi abhi svargavasi hue d aau. phadar kamil bulke.
hindi aur bharat tatha shesh sansar ki bhashaoan ke bich adan pradan ka ek laba silasila hai. kuchh ki najar mean to hindi chhayavad pashchaty svachchhandatavad ka tatha prapadyavad astitvavad ka bharatiy praroh hai. premachand tatha roos ke gorki, chin ke loo shun, hangari ke jigmoand moritj, yoorop ki hadabhh, dikeans adi ke upanyasoan ko ek hi jati ka mana jata hai.
hindi alochana prachin bharatiy shastr ke sath bharat ke bahar vikasit alochana-siddhantoan se sanprikt haian aur un siddhantoan se bhi apane sahity ko parakh rahian hai, balki ek atirikt utsah se isamean khatare bhi haian jinase bachane ka ek upay yah hai ki videshi sahity ko bhi ek bar bharatiy sahityashastr ki kasauti par parakh kar dekha jae.
hindi tisari duniya ke siddhant mean vishvas nahian karati aur manati hai ki sahityakaroan ki duniya sadaiv aur sarvatr ek hi hoti hai. sahity mean sabake hit aur sabake sahayog ka arth nihit hai. hamara to sujhav hai ki jab tak behatar shabd n gadha jae tab tak har desh mean rachana ke lie isi sahity shabd ka vyavahar kiya jae.
hamara vishvas hai ki bharat ki har bhasha ki apani visheshata hai, apani surabhi hai. tamil ka sangam sahity, telugoo ka avadhan sahity, malayalam ka manipravalamh, panjabi ka ramyakhyan, marathi ka pava da, gujarati ka phag, bangala ka mangalagit, asamiya ka buranjagit, urdoo ki gajal, hindi ke bhaktipad, chhayakavy aur prayog pady bharatiy sahityodyan ke anamol phool hai. yahian to bharat ki mahadeshiyata hai. sab rahe, sab phoolean. agar ek phool murajhata hai to poore udyan ka sauandary mlan hota hai. yadi ham sabhi bhashaoan ke in anamol phooloan ko ek dhage mean piro kar bharatiy ke gale mean dal sake to vah aisi mala hogi jaisi kisi desh ne kabhi taiyar n ki hogi. hindi ki akaanksha adhik se adhik yahi dhaga banane ki hai.
hindi ko bharat ke har kshetr ki manisha ne sanvara hai aur harapradesh ki bhasha ne ise samriddh kiya hai. jis tarah apani sadhana se durga ko avatarit karake devataoan ne apane apane ayudh use die the aur phalasvaroop durga durgatinashini devi huee thi usi tarah avataranakal se hi hindi ko bharatiy bhashaoan ke shabdoan ke varadan milate rahe hai aur phalasvaroop ab hindi ke pas garv karane yogy tatha har sthiti ka mukabala karane yogy shabd sanpatti hai. hindi sab ke prati kritajn hai aur samajik dayitv ke prati sajag hai.
jaise bharat ki sanskriti ary, dravi d, yaksh, nag shak, hoon, abhir, gurjar, parasi, musalaman, eesaee sab ki hai vaise hi hindi bharat mean basane vale aur bharat se ju de sabhi ki he.
tika tippani aur sandarbh
- ↑ mora parahua hans rahangh ali ag pavvay saria kurangam.
tujjhah karan rannabhabhante ko ni puchchhia mian roate.. - ↑ bhian janiaan miloaninis aroo koee harei.
jav nu navatalisamal dharaharoo variseee.. - ↑ puvvadisadhavanah akallolugg avaho,
mehaaange nachchi salila jalani hinaho.
hannsihangankukum sankhakabharanu
karimaraulakasakanakamalak avaranu.
velasaliluvelli ahatyadinanatalu,
otthari das din sandhevinuvamehalu.. - ↑ tavve sam rasahi machjhe, nu sudd n bamhan.
- ↑ utapati hindoo jaranaan jogi akil pari musalamani.
te rah chinhoan ho qazi mula bahuma bisn mahadev mani. - ↑ utpanna dravide sahan vriddhi karnatake gata.
kvachith kvachanmaharashtre gurjar jirnatash gata.
tatr ghorakaleyogath pakhandaiah khandit gata.
durbalaan chiran yata putrabhyaan sah mandatamh.
vrindavan punah prapy navine suroopini.
jatay yuvati samyakh preshtharupa tu sampratamh.. - ↑ ved padhan bhooli ge brahma brahamachari.
indr sabha chakit bhee, lagi jab karari.
rambha ko man mityoan, bhali nritakari.
bahari k diyaan
sanbandhit lekh
| kramaank | lekh ka nam | lekhak |