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ज्ञानी होइ सो अरथु लगावै, मुरख होइ उठि जाइ

युवा इतिहासकार सदन झाकी पकड़ शास्त्र और लोक दोनों पर ही समान रूप से और गहरी है. लोक-ज्ञान पर इस लेख को पढकर इसकी ताकीद की जा सकती है. आधुनिक औपचारिक शिक्षा से अलग  ज्ञान की एक संचित परंपरा रही है, जिससे हमारा नाता टूटता जा रहा है. उन्हीं टूटे हुए तारों को जोड़ने का प्रयास कर रहे हैं सदन- जानकी पुल.



सींग टेकी कै पानी पीबै, उठाइ पूंछ उडि जाइ.
ज्ञानी होइ सो अरथु लगावै, मुरख होइ उठि जाइ” 
यह पहेली परोहे के बारे में है. यदि खेत ऊंचाई पर होता है तो सिंचाई के लिए पानी चमड़े के एक थैले से ऊपर फेंका जाता है. इस थैले को ब्रजभाषा में अलीगढ के इलाके में परोहा , बोका या भोका कहा जाता है. यह पहेली इसी क्षेत्र में परोहे से सम्बंधित है. डा अम्बाप्रसाद सुमन जिनकी किताब से मैंने यह पहेली उधृत किया है इसका अर्थ कुछ इसप्रकार लिखते हैं : “परोहे के अग्रभाग के दोनों सिरे सींग हैं. जब परोहे में पानी भरा जाता है तब दोनों सिरे ही पहले पानी में डूबते हैं. जब उसमे से पानी ऊपर लाकर फेंका जाता है तब उसका (परोहे का) पिछला भाग ऊपर कर दिया जाता है. उसी को पूंछ उठाना कहा गया है”( डा अम्बा प्रसाद सुमन, कृषक जीवन सम्बन्धी ब्रजभाषा-शव्दावली, इलाहबाद: हिन्दुस्तानी एकेडेमी, १९६०, अध्याय १:६). मेरे लिए जितना महत्व इस दिए गए प्रायोगिक अर्थ का है, उससे कुछ कम उस नैतिक मूल का नहीं जो ज्ञानी को परिभाषित करता है और उसकी महत्ता को बताता है. जो ज्ञानी होता है वह अपने आस पास के होनी का अर्थ लगता है. मेरे लिए इस अर्थ लगाने में लोक-विद्या का निहितार्थ है. लोक विद्या लोक की, जीवन जीने की विद्या है.और, जो ज्ञानी हैं वे इस लोक के हर छोटे-मोटे, महत-गौण का अर्थ गुनते हैं.

सामान्यतः लोक विद्या मतलब लोक में संचित ज्ञान. या फिर लोक में उपजा या लोक के निहित ज्ञान. यहाँ लोक का अर्थ लोग से मिलता जुलता है. जबकि उपर मैंने लोक को स्थानजनित सन्दर्भ में कहा है (जैसे तीन लोक, आलोक, इहलोक आदि). ये अंतर मानीखेज हैं यह अलग बात है की यहाँ इन अंतरों को समुचित रूप से व्याख्यायित करने का न तो औचित्य है और न ही शब्द-अवकाश. खैर, लोक विद्या को अक्सर ही लौकिक मानकर शास्त्रीय और वैज्ञानिक दोनों से भिन्न एक अहमियत देने का प्रयास रहा है. यह जरूरी भी है क्योंकि सामाजिक रूप से भले ही लोक का दायरा बहुत व्यापक रहा है लेकिन ज्ञान के अखाड़े में यह अपने दोनों प्रतिद्वंदियों के मुकाबले हमेशा ही कमतर करके आंका जाता रहा है. शास्त्रीय और वैज्ञानिक दोनों ही परम्परा लोक को और लोक विद्या की सम्पदा को डसने में हमेशा से आकुलता दिखाती रही है. आधुनिकता और इससे जनित वैज्ञानिकता ने लोक को शायद सबसे अधिक मटिया-मेट करने की कोशिश की है. आधुनिकता ने ज्ञान को परखने के अपने मापदंड गढ़े और लोक विद्या को महज एक संस्कृतिक धरोहर के रूप में या फिर अतीत की स्मृति के रूप में ठूठ पेड़ के समान रख छोड़ा. इस खेल की बारीकियों की जांच पड़ताल भी जरुरी है लेकिन यहाँ मैं अपने अनुभव के द्वारा इस मसले से जुड़े एक- आध तार को छेड़ने का प्रयास करूँगा.
  
मैं लोक को रूमानी तरीके से देखा करता था. यह भी कह सकते हैं कि कुछ हद तक यह रूमानीपन अब भी है मुझमे. साकान्छ होकर लोक और लोक-विद्या के बारे में पहली बार मैंने अपने एक शोध के दौरान सोचना शुरू किया. मैं बर्षा और मानसून के प्रति आकर्षित था और इसके ऊपर कुछ पढ़ना चाहता था, कुछ जानना चाहता था. इसी सिलसिले में मैं यह जानने कि कोशिश कर रहा था कि लोग खासकर किसान बर्षा को, मौसम को और जलवायु को किस तरह देखा करते हैं. बात बहुत आगे नहीं बढ़ी लेकिन इस जिज्ञासा ने मुझे डाक के समक्ष ला खड़ा किया.
उत्तरी बिहार के मिथिला क्षेत्र जहाँ मेरी शुरूआती परवरिश हुई वहां डाकवचन  नाम से बहुतेरे लोकोक्ति हैं ये मुख्य रूप से कृषि जीवन से जुडी दैनंदिन कार्यकलापों और कृषि आवश्यकताओं के बारे में हुआ करती हैं. अलग अलग इलाकों में इन्हें भिन्न भिन्न नामो से जैसे घाघ-भड्डरी कि कहावतें, डंक या भडली कि कहावतों के नाम से जाना जाता है और ये भारत के पुरे उत्तर, पूरब और पश्चिम पट्टी में बंगाली, अवधी, कन्नौजिया और मैथिली भाषाओँ में हैं. इनमें जहाँ एक ओर बादलों का गणित है वहीं दूसरी ओर सामजिकता ओर नैतिकता का जोड़- तोड़. जैसे,
पुरबा पर जौं पछवा बहै, बिहंसी राँर जौ बात करै
ई दुनु के ईहै विचार ओ बरसै ई करै भतार.

जान क्रिस्टियन जिन्होंने बिहारी लोकोक्तियों का संग्रह किया था इसका अर्थ कुछ यूँ बताते हैं: यदि पुरबाई  के समय पछिया हवा चलने लगे और यदि बिधवा बात करते हुए मुस्कुराये तो पहली से बरसा होगा और बिधवा दूसरी दफे शादी करेगी.

मेरे लिए सवाल यह है कि इन लोकोक्तियों को किस रूप में देखें. मैं इनके बीच बड़ा हुआ लेकिन मुझे तब तक इनका इल्म नहीं था जब तक कि मैंने इन पर शोध करना शुरू नहीं किया था. क्या ये सन अस्सी और नब्बे के दशक तक आते आते ( जब मैं बड़ा हो रहा था) अपने परिवेश को खो चुकी थी? या फिर मैं ही इनके परिवेश से बाहर था? शायद दोनों ही? लेकिन जब मैंने अपने आस- पास के लोगों से डाकवचन के बारे में अधिक जानना चाहा तो पहले तो लोगों ने उत्साह दिखाई लेकिन अधिक गंभीर होकर पूछने पर अधिकतर लोगों ने असमर्थता ही प्रदर्शित किया और माना कि उन्हें कुछ ख़ास पता नहीं इन उक्तियों के बारे में. उन्होंने साथ ही यह भी सलाह दी कि अपने घर के बुजुर्ग महिलाओं से पूछो और घर के उमर-दराज नौकर से पूछो. मेरे लिए यह बड़ा ही मानीखेज था. लोक- विद्या को विशिष्ट सामाजिक वर्गों में ( बुजुर्ग महिला और निम्न वर्ग) धकेलने के एक षड़यंत्र के समान. 

इन सुझावों में लोक के आकाश को संकुचित कर दिया गया है महिलाओं और निम्न वर्ग के बीच दुसरे लफ्जों में सामजिक और पारिवारिक उपेक्षितों के बीच क़ी विद्या. यदि भिन्न नजरिये से देखें तो इसका अर्थ यह भी इन्ही वर्गों ने लोक को संचित कर रक्खा है. खैर जो भी हो, यह तो तय है क़ी लोक क़ी जो रूमानी आकार मेरे मन में बसी थी जिसमे लोक विद्या एक अखंडित सामुदायिक थाती के रूप में मेरे सामने आया करता था कम से कम वह खंडित हो चला था. साथ ही इन वचनों ने यह भी बहुत साफ़ तरीके से सामने ला रखा था क़ी ये वचन एक पुरुषवादी समाज क़ी पैदाईस थे जहां बिधवा स्त्रियों के लिए मुस्कुराकर बात करना भी नैतिक रूप से प्रतिबन्धित हुआ करता था.

एक और गौर करने लायक मुद्दा डाक के परिचय को लेकर भी है. उन्नीसवीं सदी के अंत क़ी ओर और बीसवीं सदी के पहले दशक में जब इन वचनों का संग्रह प्रिंट में आने लगा तो साथ ही डाक के परिचय को लेकर उनके जाति को लेकर भी चर्चे हुए. कुछ ने इन्हें ब्राह्मन कहा तो कुछ ने निम्न जाति का माना. यहाँ यह उल्लेख करना दिलचस्प होगा कि कईयों ने जो इन्हें निम्न जाति का मानने को तैयार भी थे उन्होंने भी बड़े अनोखे तरीके से डाक कि वंशावली बना डाली और इन्हें बराहमिहिर का संतान माना. जिस कहानी को सबसे अधिक लोकप्रियता मिली वहां भी डाक को ब्राह्मन पिता और निम्न जाति के माता से उत्पन्न माना गया. कुल मिलकर यह विमर्ष एक ब्राहमण वादी दायरे में ही सिमटा रहा. इन विद्वानों ने इतिहास के तर्कों और थोथी दलीलों का सहारा लिया यह सिद्ध करने के लिए कि डाक प्रत्यक्ष या परोक्ष रूप से ब्राह्मण ही थे. क्या इसे लोक के ऊपर जातिवाद का आघात न माना जाययहाँ मैंने लोक विद्या पर जातिवादी आग्रहों और पुरुषवादी दावों कि महज एक मिसाल दी है. आधुनिकता, विज्ञान और उपनिवेशवाद के प्रभावों पर फिर कभी.   
 
      

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128 comments

  1. अच्छाह़ै

  2. डाकवचन पर संदन सर का यह लेख मुझे संवाद की तरह लगा, एक ऐसा संवाद, जिसके जरिए पाठक अपनी भी बात रख सकता है। लोक-उक्ति से जुड़ी तमाम यादों को खंगालते हुए पाठक इस संवाद को आगे बढ़ा सकता है।

  3. महत्वपूर्ण टिप्पणी। कुछ विस्तार से भी विचार करें सदन जी, और सूचनाएं दें, इसकी प्रतीक्षा रहेगी। लोक-ज्ञान को नष्ट करने का काम औपनिवेशिक आधुनिकता और औपनिवेशिक ज्ञान-कांड ने किया है,उसी की कृपा से लोक और शास्त्र में वैसी खाई पैदा हुई, जैसी पहले कभी न थी, परंपरा के साथ वह संवेदना-विच्छेद उत्पन्न हुआ जिसके कारण, लोक- विद्या को विशिष्ट सामाजिक वर्गों में ( बुजुर्ग महिला और निम्न वर्ग) धकेलने" का सिलसिला शुरु हुआ।
    सदन झा के व्यवस्थित लेखन का इंतजार रहेगा, बधाई।

  4. शानदार विश्‍लेषण सदनजी. बहुत दिनों बाद कुछ पढा आपका. प्रभातजी और जानकी पुल का शुक्रिया.

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