कथानक रूढ़ि

kathanak roodhi vastavikata, kalpana athava sanbhavana par adharit kisi chhoti ghatana, nishchit saanche mean dhale hue kary vyapar ya us vichar ko kahate haian, jo saman sthiti mean kathanak ko aranbh karane, gati dene, koee navin mo d ya ghumav dene, katha ko chamatkarik dhang se samapt karane athava apane mean hi sanpoorn katha ka sanghatan kar lene ke lie bar-bar prayukt hota hai.

sahityakaroan ki vyakhya

hazari prasad dvivedi ne kathanak roodhi ke bare mean kaha hai ki- "sabhavanaoan par bal dene ka parinam yah hua hai ki hamare desh ke sahity mean kathanak ko gati aur ghumav dene ke lie kuchh aise abhipray bahut dirgh kal se vyavahrit hote ae haian, jo bahut tho di door tak yatharth hote haian aur jo age chalakar kathanak roodhi mean badal ge haian."

abhipray ki paribhasha dete hue shiple ne bataya hai, "ek shabd ya nishchit saanche mean dhale hue vichar jo saman sthiti ka bodh karane ya saman bhav jagane ke lie kisi ek hi kriti athava ek hi jati ki vibhinn kritiyoan mean bar-bar prayukt hoan, abhipray kahalate haian." abhripay ki yah samany paribhasha hai, kyoanki vibhinn kalaroopoan mean isaka vibhinn arthoan mean prayog hota hai aur pratyek kalaroop ke apane alag-alag abhipray hote haian. at: yahaan abhipray ke bare mean vichar kar lena samichin rahega.

abhipray

anek paranparagat krity athava niyam nirantar janavishvas ka sanbal pate rahane ke karan chalan ya roodhi man lie jate haian. inake vastavik arth ya mool tatpary ka pata kisi ko nahian hota, to bhi vishesh avasaroan par log inaka palan karate hi haian. inamean se bahutoan ka palan n karane se jahaan keval samajik apratishtha ki ashanka rahati haian, vahian kuchh aise bhi chalan hote haian, jinhean poora n karane par daivi vipattiyoan athava vibhinn prakar ki haniyoan ka bhay rahata hai. kuchh roodhiyaan is prakar ki bhi hoti haian, jinhean chho d dene par n to pratishtha ko kisi prakar ka dhakka lagata hai aur n hi jinaka palan n karane se kisi daivi vipatti ki ashanka rahati hai. to bhi avasar upasthit hone par log unaka palan yantravat pidhi-dar-pidhi karate chalate haian. janm, maran, vivah, putrotpatti tatha anyany puny avasaroan evan vidhi sanskaroan ke samay kie jane vale vibhinn krityoan ko inake aantargat gina ja sakata hai.

pashchimi uttar pradesh mean vidhur vyakti ka vivah kanya se pahale arkavriksh ke sath kar diya jata hai, taki ukt vyakti ki doosari patni ke marane ka bhi yadi vidhi-vidhan ho to usake sthan par arkavriksh hi nasht ho, nee vadhoo nahian. vivah ke avasar par varayatra ke samay var ki mata kuean mean pair latakakar baith jati hai aur vahaan se vah tabhi hilati hai, jab usaka putr usake doodh ka mooly chuka deta hai. kadachit is chalan ke pichhe yuddh jitane ke bad hi kanya ko prapt kar sakane ki madhy kal ki us samanti pratha ka avashesh kam kar raha hota hai, jisake anusar mata vivah ke pahale putr se vachan leti thi ki vah vadhoo ko sath lekar hi lautega, khali hath nahian. in sabhi roodhiyoan ya chalanoan ko 'samajik paranpara' ki sanjna di ja sakati hai. is samajik paranpara ki tarah sangit, kala tatha sahity athava kavy adi ke kshetroan mean bhi samay-samay par kuchh abhipray prayog kie jate haian. prayog dhire-dhire chalan ka roop dharan karake roodhigat ho jate haian, to bhi inaka abhipray: paksh mukhar rahata hai aur inhean roodhi se kuchh vishisht paranparagat abhiprayoan ke roop mean hi svikar kiya jata hai.

paribhasha

kathanak roodhi sanbandhi hazari prasad dvivedi ki paribhasha mean tin batean kahi gee haian-

pratham yah ki sanbhavanaoan par bal dene ke karan kathabhiprayoan ka janm hota hai. is sandarbh mean kaha ja sakata hai ki kathanak roodhiyoan ka prayog pray: romaanch, chamatkar tatha purakalin bimboan evan vatavaran ko upasthit karane ke lie kiya jata hai. at: unamean asanbhav, asadharan, asvabhavik aur kabhi-kabhi alaukik tatvoan ka samavesh bhi kar diya jata hai. kintu, in kathanak roodhiyoan ke mool mean sanbhavanashrit kalpana hi adhik kam kar rahi hoti hai. udaharanarth- "kisi rakshas ya yaksh dvara nayak ya nayika ko lekar u d jana" mean atiprakrit shakti ke prati vishvas ki jhalak sabal hai. pakshi kisi chhote-mote janavar ko choanch mean lekar u d sakata hai to parashaktidhari yaksh ya rakshas nayak athava nayika ko uthakar kyoan nahian u d sakata? kam se kam isaki sanbhavana to hai hi, phir romaanch aur chamatkar utpann karane ke lie kyoan n isaka upayog kar liya jae.

kathanak roodhiyoan mean se adhikaansh ke mool srot un mithakoan, lokakathaoan, nijandhari akhyanoan tatha gathaoan mean mil jate haian, jinaka nirman adim vishvasoan, prachalanoan, anushthanoan, vidhinishedhoan tatha t aautamoan ko adhar banakar hua tha. paravarti kal mean yadyapi saanskritik parishkar ho jane par kuchh kathanak abhipray prachalan se pichh d ge athava unake roopoan mean atyadhik parivartan ho gaya, tathapi jaisa nritatvashastriy shodhoan se siddh ho chuka hai ki manav unnat saanskritik avastha mean pahuanch jane par bhi apani sabal dharanatmak shakti ke karan, adim avasheshoan ko tyagane mean asamarth rahata hai-ye kathanak roodhiyaan, mithakoan, lokakathaoan, nijandhari akhyanoan tatha gathaoan mean poorvavat bani rahian aur vahian se shisht sahity mean grihit hoti rahian. saanskritik utthan aur parishkar ke sath nee kathanak roodhiyoan ka nirman bhi hua. yug-yug mean jaise-jaise ne-ne riti-rivaj, manyataean, vishvas adi sthapit hue, dharm, ayurved, jyotish, shakun, tantr-mantr, kam adi se sanbandhit shastroan ka nirman hua, vaise-vaise nee-nee kathanak roodhiyoan ne bhi janm liya aur lok sahity se lekar shisht sahity tak mean unaka jamakar upayog hone laga aur jo lagatar hota raha.

doosara sootr

'kathanak ko gati aur ghumav dene ke lie in abhiprayoan ka prayog hota hai.' kathanak mean samay ki gati ghatanavali ko kholati chalati hai aur isake sath hi usaka ghatana sanyojan, vishv ke yuktiyukt sanghatan ke anuroop tarkasangat kary-karan-aant-sanbandhoan par adharit rahata hai. kathaantargat is ghatanavali ko kholane ka arth katha ko gati dena hi hai aur isamean kathanak abhiprayoan ka pramukh hath rahata hai. udaharan ke lie, 'upashruti' namak abhipray ko liya ja sakata hai. priya ki khoj mean nikala hua nayak jab jangal mean bhatak jata hai to katha ko age badhane ka marg bhi avaruddh ho jata hai. aise avasar par 'upashruti' namak ya kisi aisi hi any kathanak roodhi ka prayog karake katha ko gati di jati hai. kisi vriksh ke niche athava kotar mean leta hua nirash premi vriksh ke oopar baithe pakshi yugal ki batachit athava pakshi-samooh ko kisi ek pakshi dvara kisi katha ke sunae jane ke bich koee aisi soochana pa jata hai ki use apane priya se milane ka tarika maloom ho jata hai ya yah vishvas ho jata hai ki vah apani priya ko avashy hi prapt kar sakega. kabhi-kabhi to vakta pakshi agali subah svayan usi jagah jane vala hota hai, jahaan nayak ko pahuanchana rahata hai aur phir nayak b de kaushal se pakshi ki pooanchh mean chhipakar abhisht sthal par pahuanch jata hai.

kathanak ko ghumav ya naya mo d dene ke sandarbh mean 'stri ki dohad kamana' ko liya ja sakata hai. 'dohad' shabd ka nirman 'dvihrid' se hua hai. apannasatva nari ki dohad kamana stri ke jivan ki ati samany evan parichit ghatana hai. is sthiti mean aurat kabhi khatta mitha khane ki ichchha vyakt karati hai to kabhi usaka man choolhe ki jali huee mitti khane ke lie atur ho uthata hai. pati garbhavati patni ki pratyek ichchha poori karane ke lie tatpar rahata hai aur usaki dohad kamana ko poorn karana apana param kartavy samajhata hai. kathakaroan ne is dohad kamana ko abhipray ke roop mean grahan karake vibhinn avasaroan par vividh prakar se isake chamatkarik tatha adbhoot prayog kie haian aur jain kathakaroan ne to ise apana sarvadhik priy abhipray bana liya tha. har arhat athava chakravartin ki utpatti ke poorv usaki mata koee pavitr aur shreshth kary karane ki dohad kamana karati dikhaee p dati hai. 'samaradity sankshep' aur isake adhar par prakrit bhasha mean rachit 'samaraichch kaha' mean pramukh sanbhraant vyaktiyoan ke punarjanmoan ke avasaroan par lagabhag sabhi garbhini striyaan dohad kamana vyakt karati haian.

any anek kathaoan mean bhi katha ko naya mo d dene ke lie nayikaean chandrapan karane ki, pati ke rakt mean snan karane ki athava kisi raktavapi mean snan karane ki ichchha vyakt karati dekhi jati haian. nayak kritrim raktavapi banavakar priya ko usamean snan karavata hai. vapi se bahar nikalane par oopar se niche tak raktasnat stri ko akash mean mandarata koee bharuand, garu d, athava giddh maansapiand samajhakar choanch mean dabakar u da le jata hai. tatpashchath nayak ko use pane ke lie anek prayatn karane p date haian. kahian rakshasoan se muthabhe d hoti hai to kahian kisi mantravi se nipatana p data hai aur aant mean vah patni ko pa leta hai. is prakar kathanak ek nee disha prapt karake hi samane nahian ata, usamean anek romaanchak evan adbhut ghatanaoan ka sannivesh bhi ho jata hai. keval yahian nahian katha aranbh karane evan usako chamatkarik dhang se samapt karane mean bhi in kathanak abhiprayoan se paryapt sahayata li jati hai. koee hans athava shuk nayak ke hath lag jata hai aur kisi suandari ka roop gun varnan karake use prematur bana deta hai. premika ko pane ke lie nayak yogi vesh mean nikal p data hai. is prakar katha ka supraranbh hota hai jo uttarottar kautoohalapoorn evan jijnasapoorn banata jata hai. katha ka chamatkarik aant karane ke lie bahut bar nayak ki anupasthiti mean kisi manachale athava vishayi raja ya rajakumar ki or se koee kuttani nayika ke pas bhej di jati hai. kiantu nayika sath‌ se nahian digati. nayak ke laut ane par vah ukt ghatana use sunati hai, jisase agaboobala hokar nayak pratidvandvi se yuddh than deta hai aur samaraangan mean shatru ko marane mean itana ghayal ho jata hai ki usake svayan ke pran bhi nahian bachate aur nayika usake shav ke sath sati ho jati hai. par-kay-pravesh adi kuchh abhiprayoan mean sanpoorn katha ka sanghatan karane ki kshamata bhi rahati hai.

tisara sootr

achary hazari prasad dvivedi ke uparyukt kathan se tisara sootr yah prapt hota hai ki 'dirghakal se vyavahrit hone vale ye abhipray tho di door tak yatharth hote haian aur age chalakar kathanak roodhiyoan mean badal jate haian.' prastut panktiyoan ko sarasari taur par dekhane se aisa abhas hota hai ki 'kathanak abhipray' aur 'kathanak roodhi' bhinnarthak haian. kiantu jara gahare paithane par yah bhram chhinn-bhinn ho jata hai, kyoanki aranbh mean kisi bhi abhipray ka prayog kisi vishesh uddeshy ko lekar kiya jata hai aur aisa karate samay ukt abhipray ke mool mean vastavikata ki koee n koee matra avashy rahati hai. pashchath‌ kalpana ke sanyojan se ukt abhipray ko uttarottar aisa roop milata chala jata hai ki usamean vishvasiy tatv ki matra paryapt viral ho jati hai. parantu usaka sanbhavanapaksh abhi bhi paryapt mukhar rahata hai aur rachayitavarg satyasaty anveshan se nirapeksh rahakar apani anukaran pravritti ke karan uparyukt avasaroan par abhisht prayojanarth usaka prayog karata hi rahata hai. isi star par kathanak abhipray kathanak roodhi mean badal jata hai, lekin isaka arth yah nahian hai ki kathanak roodhi matr roodhi hokar rah jati hai. kathanak abhipray ke saman hi kathanak roodhi ka bhi abhiprayapaksh poornaroopen sakriy rahata hai, katha ya akhyan ko age badhane, use koee navin mo d dene ya chamatkarik dhang se samapt karane ki usaki kshamata mean koee aantar nahian p data. is drishti se ye donoan ek doosare ke paryay rahate haian.

'kathanak abhipray' ko 'kathanak roodhi' nam dene mean tatpary keval itana rahata hai ki isase yah bhi spasht ho jae ki isaka prayog chalan ya paranpara ke adhar par bhi kiya gaya rahata hai. udaharanarth, hans, kapot, shuk adi ke pair ya griva mean patr baandhakar priy athava priya ke pas sandesh bhejane ke anek praman milate haian. at: aranbh mean kathakaroan ne yathavath‌ ise abhipray ke roop mean prayukt kiya hoga. pashchath‌ shukadi dvara tho da bahut manav vani ka anukaran kar lene ki kshamata ke adhar par sanbhavana ka sahara lekar bahut se pakshiyoan ko manav vani mean maulik sandeshavah ke roop mean dikhaya jane laga. itana hi nahian, age chalakar unhean shastrajn, mukhar pandit aur paramarshadata ke roop mean prayukt kar lene mean bhi hichakichahat n rahi. malik muhammad jayasi krit 'padmavat' ka 'hiraman' shuk praman hai. nishkarshat:, aranbh mean yatharth rahane par bhi 'sandeshavah pakshi' namak abhipray dirgh kal tak vyavahrit hote rahane ke bad n keval yatharth se door hi chala gaya, apitu usaka prayog bhi har premi-premika ke bich sandeshavahak, premasanghatak, marg nirdeshak adi ke roop mean bar-bar kiya jane laga. yahi bat any sabhi abhiprayoan ke lie bhi saty hai. prayog sanbandhi is roodhi ka palan karane ke karan hi 'kathanak abhipray' ko 'kathanak roodhi' kah lene mean koee anauchity nahian rah jata.

'katharoodhi' ya 'roodhi'

kathanak roodhi jahaan kathanak ko gati ya ghumav dene athava chamatkarik dhang se samapt karane adi mean asamarth rahati hai, vahaan use 'katharoodhi' ya matr 'roodhi' kaha jaega, kathanak roodhi nahian. udaharanasvaroop noor muhammad krit 'iandravati' ke poorvardh mean iandravati se vivah karane ke lie samudr se moti nikal lane ka anubandh 'kathanak roodhi' hai, kyoanki usi ko poora karane jane ke karan rajakuanvar ko durjanaray ka bandi banana p da aur buddhasen tatha iandravati donoan ne prayatn karake kripa namak raja ke dvara durjanaray ka nash karavakar rajakuanvar ko kaid se mukt karavaya. katha ka vistar bhi hua aur use ek naya mo d bhi mila. lekin rasaratan mean aisi koee shart n rahane se svayanvar mean ranbha soorasen ka sidhe varan kar leti hai. katha ko isase n koee gati milati hai aur n hi kisi prakar ka ghumav athava vistar. at: yahaan svayanvar ya vivah ek katharoodhi ya roodhi bhar hai, jisaka ayojan keval katha ke kalanukramik varnan ko vyavasthit rakhane ke lie hi kiya gaya hai.

katha vastushilp se sambandh

kathanak roodhi ya kathanak abhipray ka sanbandh vishuddh roop se katha ke vastushilp ya dhaanche se rahata hai. lekin kavy abhipray isase bilkul bhinn katha ya kavy ke abhivyakti paksh se sanbandhit hote haian. sadrishy ke adhar par nirmit roodhiyoan ka sanbandh bhi abhivyakti paksh se hi hai, parantu inaka kary sadrishy ke adhar par arthabodh ya bhavabodh karana matr hai. nagar, upavan, ashram, nakhashikh, rrituvarnan, barahamasa adi varnanatmak ya niyam sanbandhi roodhiyaan bhi katha ya kavy ke bahyakar se sanbandh rakhati haian. lekin ye kaviniyam matr haian ya inhean varnanaroodhi bhi kah sakate haian aur inase us sadhe hue sanketoan ko prastut nahian kiya ja sakata, jo kavy abhiprayoan ya kathanak roodhiyoan ke madhyam se tho de mean bahut kuchh dyotit karane ki kshamata rakhate haian.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh