हिन्दी साहित्य और सामासिक संस्कृति -डॉ. चंद्रकांत बांदिवडेकर
| 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. |
samanyatah sanskriti ke sanbandh mean jab bat ki jati hai tab ek gaurav ka bhav hamare man mean udit hota hai. is gaurav ke bodh mean jatiy asmita ki bhavana pithika ke roop mean sakriy hone ke karan ek tarah ki vishuddh sarthakata evan santosh ki tivr anubhooti ham karate haian. chooanki bharatiy sanskriti hajaroan varsh purani hai aur kal ke pravah mean jab anek samriddh sanskritiyaan bhi vinasht ho chuki haian aur bharatiy sanskriti tiki huee tab yah gauravabodh adhik yuktiyukt bhi lagane lagata hai aur yah dharan jane anajane hamean saanskritik parivesh, aitihasik vikasakram, saanskritik jijivisha aur tikaoopan ki sthayi visheshataean kalapravah mean vichalit saanskritik vaishishty, chunautiyoan ka svaroop, aantarik tanav aur aantavirodh adi ke bare mean sochane se vimukh karati hai. vaise bhi sanskriti se ek jivant aur dirgh paranpara ka bodh ju da hua hai aur is karan samanyatah ham atit se prapt sanskaroan ke vichar mean adhik ulajh jatean haian aur saanskritik prakriya ke vartaman svaroop ko aur usake vibhinn staroan parachal rahe sangharsh ko kuchh najaraandazakarate haian. vastutah atit ke saanskritik svaroop ko paryapt gaharaee se dekha aur socha gaya hai - avashyakata vartaman sandarbh mean saanskritik svaroop ko dekhane ki hai. yadyapi vishay sanskriti vishleshan n hokar hindi sahity se sandarbhit karata hai ki phir bhi saanskritik vichar ka kul paridrishy dekhana avashyak jan p data hai.
is mean samanyatah saanskritik vishayoan par chiantan karane vale manishi ekamat haian ki bharatiy sanskriti ek samasik sanskriti hai aur usane vibhinn sanskritiyoan ko pachane mean aur apane svabhav se samanvit karane mean adbhut pratibha aur lachinepan ka parichay diya hai.
aryavart mean jin vaidik-avaidik sabhyataoan aur sanskritiyoan ka sanpark sangharsh samanvay hua usane lanbe arse tak bharatiy manas ke acharan, vyavahar, jivan ke adarshoan aur moolyoan ko prerit kiya tatha use disha aur akar diya. aisi sanskritik ka pravahaman kiya jo bhautik suvidhaoan ko mahatv deti huee bhi adhyatmik sanskriti ko pravahaman kiyajo bhautik suvidhaoan ko mahatv deti huee bhi adhyatmik sanskriti se anushasit hoti rahi. yah adhyatmik moolyoan ko charam mahatv vibhinn samajik aur vaiyaktik acharanoan ke adarshoan mean dekha ja sakata hai. adhikar ya hak se adhik kartavy ki variyata, parivar, jati aur samaj ke prati vyakti ki utsangashil unmukhata, b doan ke prati adar arthat anubhav aur jnan ke sammukh vinamrata, chhotoan or samavayaskoan ke prati vatsalyamay prem, bhav, parivar jati aur samaj ke madhyam se samoohik jivanabhivyakti, arth aur kam jaise do mahatvapoorn purusharthoan ki svikriti aur grihasthadharm ke roop mean unaki santulit paripoortikhh purusharthoan ka dharm ke dvara niyantran aur moksh ki or unmukhata ka charam lakshy (jivan ki aishanaoan ko tyag nahian kar nahian unaki sanyat paritripti ke madhyam se unake oopar uthane ki, nirantar jivan mean j d sthitiyoan ko atikramit karane ki evan gatyatmakata ki bat isamean aantarnihit hai.) ye isi adhyatmik variyata ke tatv haian. bharatiy sanskriti ka yah samanvit roop sanskrit bhasha ke madhyam se ramayan, mahabharat, gita, kalidas, bhavabhooti, bhas ke kavyoan aur natakoan ke madhyam se bar bar vyakt hua hai. gete ne ‘shaankutal’ ko padhakar ullasit manobhav mean kaha tha ki usamean svarg aur dhara ka udatt sammilin hai - yah samoochi bharatiy sanskriti aur sahity ke sanbandh mean kaha ja sakata hai. bharatiy purachin sanskriti ka ek samadeshak samajik roop vahaan milata hai jahaan naty ko natyaved kahakar vah sab ke lie -shoodro ke lie bhi khula rakha gaya hai. asal mean natyaved hi nahian ek prakar se jivan ki bhavanatmak abhivyakti ke mahatvapoorn srot hi khule the. jnan ke kshetr mean kathor varn vyavastha ka bandhan shayad isalie avashyak ho gaya ki vah keval uchcharan aur smaran ke adharoan par hi sthit thi jisake lie kathor anushasan, paranpara ki sashakt prishthabhoomi aur nimarm abhyas ki avashyakata thi. age chalakar jaisa ki har achchhe bandhan ka vikasaman roop khatm hokar s diyan roop hi bach jata hai, isi prakar in bandhanoan ka bhi hua.
sahity saty ke sath shiv aur sauandary ka bhi samanvay karata hai. hamare sanskrit sahity mean uparyukt saanskritik sthiti ka parimarjan aur saushthavayukt roop sanskrit bhasha aur prakrit bhashaoan ke madhyam se prakat hua. yah dharohar ke roop mean hindi sahity ko bhi prapt hua. hindi ke adikal aur madhyakal ka svaroop dekha jae to saanskritik drishti se amoolachool parivartan drishtigat nahian hota. yah akraman islam dharm ko apane sath leta aya. isase hamari sanskriti mean kuchh tabadiliyaan avashyak huee. madhyayug mean islam ke rajanaitik akraman ke samane hamari bhautik sabhyata nahian tik paee jisake lie pradesh ki prakritik sthitiyaan bhi aanshik roop mean jimmedar haian jo manushy ko sangharshashil kam aur shaantipriy adhik bana deti hai. sath sath adhyatmik moolyoan ke prati lagav ne bhautik shakti ke prati kuchh anastha bhi utpann kar di thi. apasi phoot aur vaiyaktik sankirn mahatvakaanksha bhi bharatiyoan viroan ki har ka karan bani. hamari samasik sanskritik par isase kuchh achchhe aur kuchh bare prabhav bhi pade. dhyan mean rakhane ki bat hai ki hindi ka sahity bhi prakrit apabhransh ka daman chho dakar apana svatantr vyaktitv isi samay grahan kar raha tha.
islam ke akraman se nishchit roop se bharatiy bahudevavadi astha par aghat hua aur islam ki ‘alla ho akabar’ ki ekeshvaravad ki ghoshana ne hamean sabhi devi devataoan ko kahian n kahian ek bhagavan se jo dane ke lie badhy kiya. ekeshvaravad, eeshvar ke nirgun sagun roopoan ke svikar ke lie bharatiy adhyatmik chiantanapranali mean srot nahian tha aisi bat nahian hai parantu tulasi jaise samanvayavadi mahakavi mean yah prayatn adhik sajag roop mean dikhaee p data hai. aisa lagata hai ki sabhi devataoan ko ek bhagavan ke roop mean dekhane ka vishesh prayas kiya ja raha hai. akramak islam sabhyata ne nirgun ke prati adhik unmukh kiya ho to ashchary nahian. udhar bharatiy sanskriti ke ujjval pahaluoan ko atmasat karane ka islam ka prayas bhi chal raha tha. akraman ke karan apani jat viradari mean sama jane ka hinduoan ko svabhav charamotkarsh par tha aur usako virodh nathapanth se lekar sikh dharm tak paya jata he. sahityik roop me usaka sashakt prabhav kabir mean dekha ja sakata hai. jayasi jaise soophi mahakavi ne bhi islam se bharatiy saanskritik shrey ko milane ka prayas kiya. rajanitik sthitiyaan chahe jesi rahian ho in mahakaviyoan ke kavy mean bharatiy samasik sanskriti ka ujjval aansh prakat ho raha tha. adhyatmik moolyoan ki bhautik sukh suvidhaoan par variyata, manushy aur manushy ke bich prem-bhav par adharit sneh sanbandhoan ki utkat akaanksha (jo sooradas ke kavy mean charamotkarsh par hai aur jayasi ne jise darshanik adhar diya hai,) bahudevavad ke pare sagun-nirgun, is saty ko shiv aur saudary se samanvit kar dekhane mean asth, grihasth jivan ko ek dharm aur kartavy ke roop mean grahan karane ki koshish, rajasatta ya shakti ko shil se samanvit karane ke apeksha adi saanskritik mooly hindi ke sahity mean prakat hote haian. ek chhor par islam ki akramakata kabir ke madhyam se dharmik roodhiyoan par prahar kar rahian thi aur sikhadharm ke madhyam se viradharm ki talash kar rahi thi to doosare chhor par samaj se katakar rahane vale yogiyoan nathapanthiyoan siddhoan ki ativadita ki tivr dhar ko soor ki madhuryabhakti kuanthit kar rahi thi aur is sabake bich mahakavi tulasi ki prajna virat samanvay ka prayas kar rahi thi. asal mean madhyayugin saanskriti ki samagrata ‘ramacharitamanas’ mean prakat huee.
sahity ki or sthool upayogitavadi drishti se athava is hath le us hath de vali phayadavadi manovritti se dekhane valoan ki drishti se yah prashn uthaya ja sakata hai ki ramacharitamanas jaisi rachanaoan ne bharatiy manas ko rajanitik akraman ke prati kahaan tak sajag kiya aur agar kiya to bad ke aangrejoan ke akraman ke virodh mean ham kyoan nahian taiyar rahe. asal mean yah kahakar, ki sahity aur parivesh ki chunautiyoan ka sidha sanbandh nahian hota, prashn ko talana nahian chahie. inake akha de mean hi utarakar prashn ka uttar diya ja sakata hai.
aangrejoan ke akraman ne phir se yah pramanit kiya ki saanskritik sanskaroan se vanchit hamari rajanitik shakti, apasi phoot, vaiyaktik mahatvakaanksha, bhautik shakti ke sadhan uparjit karane mean akshamata adi hamare dosh door nahian kar paee ram ke charitr ne hamare kshatriy dharm ka vaanchhit sanskar nahi kiya. parantu jara adhik gahare utarana hoga. aangrejoan ne hamean bhautik dharatal par parast avashy kiya kiantu kya ve hamare saanskritik utsoan ko ukha dane mean saphal hue. yadyapi aangrejoan ke virodh mean datakar kh di rahane vali pratirodhi shaktiyoan ka tejasvi avishkar lokamany den nahian hai phir bhi in donoan ne aangrajoan ka mukabala karane ki samarthy gita mean paee thi, isase kaise iankar kiya ja sakata he. donoan ko ‘ramacharitamanas’ evan tadrish saanskritik sahityik granthoan ne aur sanskaroan ne jo prerana pradan ki thi, isase iankar kaise kiya ja sakata hai. ‘ramacharitamanas’ ke sanskaroan se sanyukt uttar bharatiy janata ne tilak mean bhagavan ko dekha, mahatma gaandhi mean ram aur krishna ke sanyukt roop ko dekha aur is virat janata ne donoan ka anugaman kiya, yah tathy kaise nakara ja sakata hai. agar tulasi, kabir, soor, jayasi, nanak ke janamanas par p de vyapak prabhav ko (jau maukhik paranpara ke roop mean adhik shaktishali bana raha) anadekha kar diya jae to tilak aur mahatma gaandhi ke pichhe saanskritik asmita se yukt janamanas kh da raha. usaka spashtikaran kaise diya ja sakata hai. dhyan mean rahe ki aangrejoan ke saanskritik sanpark se jo do mahatvapoorn pravah utpann hue unamean ek tha mutthibhar shikshit logoan ka jo aangrejoan ko hi devata manakar anukaran kar rahe the. doosara saanskritik punarutthan ka pravah tha jo raja ramamohan ray se lekar mahatmagaandhi tak ek bharatiy sanskritik ke mool roop se ju dakar vikasit hona chahata tha. jan manas ne doosare ka hi sath diya. svadhinata ke lie utsarg aur seva ki bhoomika nibhanevaloan ke sanskaroan mean kya madhyayugin saanskritik sanskaroan ka sthan nagany hai. aur yah sanskar kahaan se hue. dhyan mean rahe ki rajanitik satta ke pichhe bharatiy janamanas madhyayug mean apavadatmak roop mean hi raha parantu jab aangrejoan ka virodh dharm aur kartavy ke roop mean prastut kiya gaya, svadhinata saanskritik moolyoan ki raksha ke hetu avashyak man li gee tabhi rajanitik drishti se udasin janata svadhinata aandolan mean b de paimane par utari aur pahali bar bhautik shakti se prabalatar aangreji satta saanskritik virodh ke age parast huee. is har mean hiansa kitani thi aanhisa kitani thi, yah vivadaspad vishay hai kiantu bharatiy janamanas ki vah aisi abhivyakti thi jisamean svarth dab ge the aur bhautik sukh suvidha ki akaankshaean dhoomil ho gee thi aur saanskritik urjasvita ko charam mahatv milata tha. isamean hindi sahity ke sanskar prabhoot yatra mean the.
lekin aangrejoan ke chale jane ke bad jab ham ne desh ke sarvagin vikas ke lie katibaddh hue tab nee chunautiyaan aee, nee samasyaean aee. hindi sahity ka saanskritik yogadan kya hai. kya hamari sanskritik ka samasik roop is chunauti ko pacha saka. sahity ke madhyam se yah prakriya kaise siddh huee? ek tathy yah hai ki islam sanskriti bharatiy sanskriti se samanviyat ho saki thi. isaka karan yah tha ki moolabhoot dharanaoan mean kuchh samyaviandu the. eeshvariy astitv mean astha aur bhautikata se pare kisi uchchatam tatv ki svikrit ka ahasas donoan mean tha. donoan ko ek doosare ke sath samajhauta karana hi p da. aangreji mean sanskriti ke sath yah badhyata nahian thi. dharm prachar ke roop usane avashy prabhav dala. chooanki dharm prachar aur rajanitik samrajy donoan ko yathasanbhav alag rakhane ko aangrej shasak vivash hue. takarahat ki sthitiyaan bhi kam nahian paida huee. eesa masih ke vicharoan aur acharoan mean jo prematatv par bal tha, p dosiyoan ko pyar karane par jor tha, apasi vyavahar mean aanhisak aur shaantipoorn sneh sanbandhoan ka anurodh tha, dukhiyoan aur pi ditoan ki seva mean dharmik bhavana ki abhivyakti ka anveshan tha, usake karan bhi samanyatah paraspar saumanasy ka vatavaran hi raha. ashchary ki bat yahi hai ki eesaee samaj ne hindi ko sarjanashil satyikar svadhinata prapti tak lagabhag nahian die.
pashchimi sabhyata nishchit roop se bharatiy sabhyata se adhik pragatishit thi aur aihikata ka mahatv, manushy ke aihik jivan ko sukhamay banane ki usaki akaanksha, vaijnanik drishti se jnan ke vividh kshetroan ko jitane ki mahatvakaanksha, samata, bandhutv aur svatantray ka isi jivan ko samane rakhakar vichar karane ki drishti adi saanskritik tatvoan ka hamari saanskritik vichar dhara par bahut adhik prabhav pada. vijayi jati hone ke karan apani shreshthata ko manavana asan ho gaya. bharat ki luptapray saanskritik garima ko - sanskrit granthoan ke punah jivit karane ka adhikaansh shrey inhi ko jata hai. in sthitiyoan ko dekha jae jo aangrejoan ke agaman par yahaan pratishtha to paida huee lekin bharatiy manisha ki sarahana isalie ki jani chahie ki usane apana saanskritik satv khokar pashchimi sabhyata evan sanskritik ke prati samaparn nahian kiya. raja ramamohan ray, vivekanand, dayanand sarasvati, raneda, tilak, mahatma gaandhi adi mahanh vyaktiyoan ne aangrejoan se kafi kuchh liya kiantu apani asmita nahian khoee. jativad, sankirn dharmabhiman, manushy ki srijanadharmita ka avarodh karane vale bhautik aur dharmik bandhan, manushy ki svadhinata ko sankuchit karane vali bhautik evan any prakar ki manyataan, prem aur sahanubhooti ka dayara simit karane vali samajik roodhiyaan - in sabake prati hamean savadhan karane ka shrey pashchimi sanskriti ko jata hai. parantu unako svikar karane ke bad bhi ‘bharatiy’ ke roop mean bane rahane ka jo astitv - sangharsh hamane kiya vah navotthan ki dhara ka ujjval paksh hai. nissandeh isamean rashtriyata ki bhavana ka kafi yogadan hai jisaka moolyaankan abhi bhalibhaanti nahian huee. aangrej sanskriti ne, jo eesaee dharm aur sekyulerijm mean samanvay karane ka prayas svayan kar rahi thi, hamari sahity ko sekyular banane mean kafi hath bantaya. acharan ki oopari kutsitata mean khoya hamara dharm sahityakaroan ko vishesh gatishil, vikosanmukh aur ardash nahian laga. hindoo aur islam donoan ko ek ne sanshleshan ke lie taiyar hona p da. rashtriyata ki tivr bhavana ne is sanshleshan ke lie saman bianduoan ke anveshan mean kafi sahayata ki. hindi ka rashtriy bhav dhara se prerit samoocha sahity samanyatah dharmatita ka parichay deta hai. bharatiy gaurav ki pithika ki khoj mean hamare rashtriy hindi kaviyoan ne samanyatah aise prasangoan ko jahaan dharmik kutata ke paida hone ki sthitiyaan thi, vahaan dharm ko adhik moolagami evan vyapak siddhaantoan par kh da kar dekha hai. matalab yah hai ki hindoo musalaman vaimanasy ke prasangoan ko adhik vyapak pariprekshy mean dekhane ka prayas kiya gaya hai. doosare shabdoan mean hamare rashtriy kavy ke atit ke gauravamay akhyan ki p datan ki jae to ek tarah ki dharmatit manaviyata ka udar srot vahaan pravahit milega. maithilisharan gupt ki nirantar udarata ki or unmukhata aur ‘ram’ mean kisi vishisht dharm evan sanpraday ko n dekhakar vyapak manaviy roop ko dekhana samanyatah hindi sahity ki rashtriyata ke vikas ka udaharan hai. age chal kar din kar jaise kaviyoan mean rashtriyata ko poornatah dharmatit adhar mila hai.
ashchary to hindi sahityakaroan ki samasikata ko dekhakar tab hota hai jab chhayavadi kavy mean, prasad ke natakoan mean hindoo dharm ke aise udatt roop ke prati samarasata hai jo dharmatit adhyatm ki chhaya mean palati hai. nirala ke kavy ka charamotkarsh ‘tulasidas’ aur ‘ram ki shaktipooja’ mean hua hai. donoan ke vishay hindoo man ko prabhavit karane vale hai parantu kya kisi bhi dharm ke vyakti ke lie agar vah sahriday hone ki avashyak shart poori karata hai to ye kavitaean sammohit nahian karati. mahadevi ki kavita ke asvadan ke lie hindoo hona avashyak nahian hai. kalidas ke bad shayad pahali bar jo prakriti sanvedana hindi kavy mean vaibhavashali roop mean avatarit huee usake samriddh anubhav ke lie n kisi dharmik sanvedana ki zaroorat hai, n kisi vishisht vichar ki. kisi bhi anubhav ka sahity ke roop mean charam saphalata ke biandu tak vyanjit hona is bat ka dyotak hai ki us sahity ke rachayita aur asvadak donoan us anubhav ko apane vyaktitv ke gahare dharatal tak le jane mean saphal hue haian. matalab yah hai ki ek saanskritik samasikata ki prakriya poorn ho chuki hai.
pashchimi sanskriti ne jo bahut b di chunauti bharatiy manav ko di thi vah vijnan aur takaniki vikas ki thi. vaise vaijnanik drishti ka abhav bharatiy buddhijiviyoan mean nahi tha. jis samaj mean nattayashastr jaise vishvakoshiy granth do hajar varsh poorv paida hua, mahabharat ke shaantiparv jaisa adhyay racha gaya, darshan ki sookshmatam charchaean huee panini jaise bhashavidh ne bhasha ko sootramay banane ki adbhut kshamata dikhaee, yog, ayurved, jyotish aur ganit kshetroan mean vilakshan pragati huee, us samaj ke buddhijiviyoan mean vaijnanik drishti nahian thi yah kahana saty apalaph hoga. parantu yah bhi sahi hai ki pichhale hajar varshoan mean yah sara vikas hamari pratyaksh jivan ki thos anubhooti se pare ki chij ho gee thi. doosari bat yah bhi thi ki yah sara jnan jo adhikaansh roop mean maukhis paranpara par nirbhar tha ek chhote se varg tak simit raha aur jivan ke vyavahar ke sath nata toot jane ke karan vah keval anupayogi sanchay ki tarah kuchh logoan ke dimag mean lagabhag band raha. pashchim ke sanpark se visheshatah likhit paranpara ke agaman se, prayogashala jaisi sanstha ki anivaryata se hamari drishti chauandhiya gee. jnan ke vyapak samaj ke prasrit hone ke sadhan bhi paida hue aur vicharoan ka thos adhar bhi paida hua. jo jnan bharatiy manishiyoan ke aantah karan mean aantah prajna ke roop mean sphurit hota tha. vah ab prayog shalaoan ke upakaranoan mean pak da jane laga. bharatiy manav ko nishchit hi naya lagane laga. vah kabhi mugdh nahian hua, sammohit bhi hua to kabhi chakit bhi. visheshatah vijnan ki bhautik suvidhaean pradan karane ki kshamata se vah kahian harshit hua to kahi bhayabhit bhi. bhautik suvidhaoan ke sath vijnan ka sikka jam gaya aur usase utpann hone vali sukhavadi jivanadrishti, tark ki karkashata, bhavana jagath ka upahas, pratyaksh ke pare kisi mahanh maly ya satta ke astitv ke prati sandeh adi kuchh aisi batean thi jo sanvedanashil man ko sanshayagrast kar rahi thi. vijnan aur takanik ke vikas mean ek apratihat gati thi, matr gati jisamean manaviy jivan ko sarthak banane vale moolyoan ki ya shrey aur shubh ki avamanana thi. bharatiy manas isase chiantakraant avashy hua aur usaki sashakt abhivyakti prasad ke mahakavy ‘kamayani’ mean huee yadyapi prasad ji ne apani vaiyaktik astha ke bal par vijnan aur bhav ki samanviti mean anand ka ‘vijan’ dekha. phir bhi vichakshan pathak ko usamean vishvasaniyata ka sarvajanin adhar nahian prapt hua. udhar manav jivan ki chianta se vyakul mahatma gaandhi ne bhi isake sanbandh mean sandeh ki bhoomika grahan ki. vaijnanik aur takaniki vikas ke karan jo samasyaean manav jivan mean utpann huee hai unamean manasik aur bauddhik star par chiantakul koee samarth lekhak prasad ke bad hindi mean nahian dikha. kadachith vijnan ko lekar ham aisi sthiti me hai ki koee nirnayatmak bhoomika par nahian pahuancha ja sakata. shayad is sanbandh mean ham jagagati ke sath hi rahe haian. chooanki vaijnanik sabhyata ka saanskritik dharatal par kisi prakar samanvay karean yah prashn samooche vishv mean anasulajha hai. hamari srijanashil sahityakaroan ne bhi usake sanbandh mean ‘kraisis’ ke savan poochhana samichin nahian samajha. yahaan hamean un sanasanikhej pustakoan ka vichar nahian karana hai jo vaijnanik kathaoan ke nam se prakashit hoti hai, n yaantrik jivan ki pratikriya ke roop mean likhi jane vali kathaoan ka. vaijnanik pragati aur manaviy jivan ki bhavitavyata ki samasya se ganbhir rachanatmak dharatal par joojhane vale sahityakaroan ka yahaan apekshit hai.
pashchim sabhyata v sanskriti se prabhavit hokar ‘m aaudarniti’ ko hi ek mooly manane vale sahityakaroan ko hindi sahity mean kami nahian hai. ‘mardaniti’ ke sath ane vale ganbhi vaicharik anushangoan ko hindi sahityakaroan ne nishchay hi b de lagav ke sath abhivyakt kiya. stri purush sanbandhoan ke ne ayam isi parinam hai jo adhunik katha sahity evan kavy ke mahatvapoorn upajivy hai. nari ke vyaktitv ki pratishtha, isake vikas ke sabhi rastoan ki jaanch p datal, usaki svadhinata ki svikriti, purush ke samakaksh usako manane ki taiyari adhunik sahity mean ab vichararth vishay nahi raha he. bhale hi kuchh nimnastar par vyangy aur majak ke lie nari ki pragati ka upayog kiya jata ho parantu ganbhir dharatal par sahity mean nari purush ki samanata sabhi kshetroan mean svikrit hai. matalab he ki use apani ichchha ke anusar kisi purush se prem karane ki, kisi ke sath sharirik sanbandh rakhane ki ya sanbandhoan ko to dane ki bat saiddhaantik dharatal par svikrit ho gee hai. deh ki pavitrata ya yaun ke irdagird banane vali naitikata ka dayara ab sankuchit nahian raha. premachand se lekar krishnaa sobati tak hindi upanyasakaroan ne nari-purush ki samanata ko sabhi staroan par svikara hai. adhunik sahity ka ek mahatvapoorn vaishishty yah hai ki yahaan nari-purush ka pranay ab arth mean upabhokta-upabhogy ka sanbandh n rahakar donoan ke sahayog ke roop mean chitraankit hota hai. yah purush ka shrriangar n rahakar ek samriddh jivananubhav ke roop mean vyakt hota hai. isake vividh pahaluoan ko jaineandr aur ajney se lekar niroopata sevati tak ke kabhi sahity mean ubhara gaya hai.
pashchimi sanskriti ki chakachaiandh se usamean mili unmuktata se prabhavit hokar bharatiy samaj ka aisa uchchavargiy tabaka keval daihik sukh, bhautik suvidhaean, adhikar ka nirankush vyavahar, aur in sabaka adhar arth-sanchay adi batoan ko mahatv deta a raha hai. isaki abadh gati mean bharatiy ghar toot rahe haian, beghar hokar manushy ‘thril’ ke kshanoan ko bhogakar jivan katana chahata hai. dinakar ne ‘urvashi’ ke madhyam se ghar tootane ki, manushy ke ati akele p dane ki trejidi ko sanketik kiya hai aur grihasth dharm ki pratishtha ka sujhav diya hai. katipay hindi sahityakar is sthiti ka samana karane vale stri-purushoan ka chitran kar jiandagi ke aandhere band kamaroan mean chhipi narak yatana ka ijahar kar rahe haian. nirmal varma ke dukhi jivoan ki vedana ka karan bhi unaka ‘ghar’ se ukh dana hai. hamari sanskriti mean yah ek bhayavah vastavikata paida huee he. asal mean ghar se toote-ukh de vyaktiyoan ka akelapan aur dard chirantan dard manakar chitrit karane ki roodhi bhi hindi sahity mean sthayi hoti ja rahi hai. yah ghar tootane ki sthiti nagar jivan mean adhik tivr roop mean dikhati hai. ghar jisamean vyakti n keval adhikar se balki kartavy se bhi bandha hai aur jisamean ati vyaktivadi svatantray ki uchchhankhal kalpanaoan ko sthan n diya gaya to vyakti ke vikas ki sanbhavana bhi asim hai, ek mahatvapoorn samasya ke roop mean hamari sanskriti mean aur sahity mean sthan pa raha hai. yah prashn buddhijivi vyakti ke samane hai ki vah ‘vyakti’ ke roop mean jina chahata hai ya ‘grihasth’ ke roop mean. amerika ke chiantak is par punah vichar kar rahe haian. prem aur ghar ki - grihasth jivan ki avashyakata ko mahasoos kar rahe haian. ek ati vah bhi jab bharatiy manushy apane ko samarpit kar doosaroan ke lie jine mean adarsh manata tha aur ek ati yah hai ki jab gati ke pichhe sabase rishta to dakar alag dvip ke roop mean jina chahata hai aur dukhi bhi hota hai.donoan ativadoan ko talakar ghar ko bachane ka vikalp hamari pas hai. maje ki bat yah hai ki ghar ke lie vyakul vyakti bhi ‘m aaudarniti’ ke galat chakkar mean akar sahity mean vyaktivadi bhoomika grahan karata hai.
bharatiy sanskriti ko evan bharatiy samaj ki vyavastha ko ek gahara dhakka makrsavadi vicharadhara ne diya hai. yah vicharadhara kisi prakar ke adhyatmik moolyoan ke viparit hai. kiantu isamean jo vargahin, vishamatahin shramamooly par adharit adarsh samaj vyavastha ka yootopiya vyakt hai vah akhir usi ramarajy ke asapas a jata hai. is vicharadhara ne samany manushy ke prati samavedana hi nahian jagaee balki vyavastha k vividh roopoan mean chal rahe shoshan ke roopoan ko kholakar samane rakha. ek tarah se jahaan tak makrsavad ki ‘spirit’ ka prashn hai kisi bhi sanvedanashil vyakti ko usase virodh karane kakoee karan nahian hai. hindi sahity mean marksavadi vicharadhara ke anek roopoan mean abhivyakti huee hai. jahaan tak jatibhedavihin vargabhedarahit samaj vyavastha ki or unmukhata ka prashn hai, vishamata aur shoshan ke virodh ki bat hai bharatiy sanskriti se usaka virodh nahian hai. yahi karan hai ki svatantr bharat ne isi uddeshy ko apane samane rakha hai aur ek janatantr ke madhyam se us disha mean ham jana chahate haian. kuchh praantoan mean kamyunist partiyoan mean ise nishtha ke sath svikara bhi hai aur ve satta par aee bhi hai. yah bharatiy saanskritik samasikata hi hai jo in bhinnabhinn drishtiyoan ko pacha rahi hai.
asal mean hindi sahity jis bhasha mean likha ja raha hai usaki kshamata ka anekamukhi vikas avashyak hai. dil aur dimag ki bhasha hindi aur roji roti ki bhasha aangreji ka vibhajan hamari sanskriti ko hi gahare dharatal tak vibhajit kar raha hai aur parinamatah ek nakali, oopari aur diladimag ki takat se vihin oopari sabhyata ka shikar hamara oopar ka tabaka ho raha hai. yah khataranam sthiti hai. hamean bhasha ke raste se sashakt banane ka matalab yah hai ki hamari sanskriti ki bhasha mean sabhyata ki bhasha ki shakti bhi samavisht karani hogi. jab tak jnan ki vibhinn shakhaoan (samajavijnan, manovijnan, nrivijnan, pranivijnan, rasayan aur padarthavijnan, ganitavijnan adi) ka vyavahar hindi ke madhyam mean nahian hoga tab tak sahi roop mean n hindi vishvabhasha ke roop mean pratishthit hogi n sanskriti ki samasikata ki prakriya sahi roop mean gatiman aur sashakt hogi. is sandarbh mean adhik khataranam varg hamare desh ka vah uchch varg hai jo suvidhabhogi raha hai aur apani age ane vali pidhi ko bhi suvidhabhogi bana raha hai aur aangreji usaka adhikar kayam rakhane mean ek aujar ban gee hai. is varg ki khataranam chal kitani shaktishali hai yah is bat se spasht hota hai ki svadhinata ke bad ‘iandiyan aangreji’ namak nee bhasha ko sthapit karane ke prayas mean hai aur aise sab muddoan ko jo ve hindi ke khilaf uthate haian, aangreji ke sanbandh mean se suvidhapoorn dhang se bhool jate haian. yah deshi bhashaoan ka apaman hai ki ek nakati aur kulakshani saut unake adhikaroan par akraman kar nach rahi he. kya hamari sanskriti mean isase mukabala karane ki kshamata hai? yah alag se kahane ki zaroorat nahian hai ki yah mukabala hamari sanskriti ko bachane ke lie aur use nirantar vikasaman rakhane ki lie hai. asal mean hamean is tathy ko bhalibhaanti janana hoga ki hindi ke svikar evan asvikar ka prashn ahindibhashi janata ke svikar par nirbhar hai kiantu jabatak hindi vijnan ki sabhyata ko pachakar apani samasik shakti ka sahi parichay nahian degi tab tak bharatiy sanpark bhasha ke roop mean bharat mean aur ek shaktishali bhasha ke roop mean vishv mean samadrit nahian hogi. sanskriti keval atit ki or aur paranpara se prapt j d vastu nahian hoti, use vartaman mean gatishil banane ka kary buddhijiviyoan ka aitihasik dayitv hai. kya hamara buddhijivi varg aangreji se buri tarah prabhavit sukhavadi uchchavarg ka bhasha ke madhyam se samana kar sakega?
hindi ko apani udar samasik shakti ka parichay ek aur disha mean dena hai. hindi sahity keval hindi bhashabhashiyoan ka sahity nahian raha. ahindi bhashi bharatiy evan abharatiy bhi sahity ki seva kar rahe haian. kuchh vidvanoan ne to aisa kam kiya hai ya kar rahe hai ki unake krittiv ko dekhakar ashchary hota hai. inake kary ki jane anajane agar upeksha ho rahi ho to hindi ujjval bhavishy ki drishti se n vartaman se uchit hai, n bhavishy mean vah samichin mana jaega. hindi bhashiyoan ko is seva ke prati vishesh roop se sajag rahana chahie. bharatiy bhashaoan ki atyuttam samagri ko roopaantarit kar hindi mean lane ke lie jo prayas chal rahe haian ve sachamuch sarahaniy hai. jo kary aj aangreji mean vishv sahity ke sanrdia mean ho rahe haian vahi hindi ko bharatiy bhashaoan ke sanbandh mean visheshatah aur vishv ki bhashaoan ke sanbandh mean samanyatah karana hoga. aj roosi, phrech, japani, chini lekhakoan ki achchhi pustakean aangreji ke madhyam se padhane ko milati haian. vah din kab aega jab hindi yah kary karane lagegi aur aangreji ki zaroorat hamare lie nahian rahegi? isake duniya ki pragat bhashaoan ko ek vrat ke roop mean hindi premiyoan ko sikhana hoga. agar hindi premi pradhyapak apane vishay ki ek bahut achchhi pustak anoodit kar lane ki pratijna karega to hindi ki samasik shakti adbhut prabhav paida kar sakati hai.
tika tippani aur sandarbh
bahari k diyaan
sanbandhit lekh
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