Lecture 06: 'शरणदाता' कहानी का रूप पक्ष

Namaskar, Pramukh Hindi Kahaniya aur Bharati Samaj Pathakam ke antaragat aur uss shrinkhala mein chal rahe vyakhyan ke antaragat, aaj main prasidh kathakar agge ki kahaani sarnadata ke roop paksh par apni baat rakhunga, pichle vyakhyan mein aapko maine iss sarnadata kahaani ki antar vastu ke baare mein bataya, us par batate hi bhi maine uss kahaani ke poore mano jagat ko bataya aur maine uss vyakhyan mein yaha batani ki bhi koshis ki ki agge iss kahaani mein apne mano vyagyanik chintan ke saath saath samajik yatharth dono ka prayog karte hai aur yaha par, jani iss kahaani mein agge ne un sari alochnaon ko jhuthala diya hai jo yeh kahati rahi ki agge keval mano vyagyanik yatharth ke rachanakaarein unke paas unke lekhan mein samajik yatharth dikhayi nahi deta. Iss kahaani mein agge ne samajik yatharth aur mano vyagyanik yatharth dono ka adbhut sammilan prastut kiya hai. Arthaat samaj aur vyakti ke antah sambandh kis tarah se nirmit hote hain, aur kis tarah se vyakrat samaj, visamta moolak samaj, vyakti ke antar jagat ko vichrit karta hua usse parisaan karta hai. Yeh iss kahaani mein baar baaro lakshit karte hain. Aur paathak iss baat se sahmat bhi hota hai ki agar parives achha nahi mila, vaatavan achha nahi mila, ek aisa vaatavan jisme hamesa sandeh hi sandeh paida hoga, to usme kabhi bhi ujjwal charitra vikshit ho nahi sakta. Aur aise mein manushya vyaktigat roop se hamesa sankhuchit hota chala jayega, seemit hota chala jayega, aur vah samaj se vilag ho karke karta hua aage bahega. To aaj iss kahaani ke roop paksh ke antargat main inhi vinduon par kuch charcha aapke beech karunga. Iss mein jaisa maine kaha ki sambandh ke baare mein pahle charcha karunga, phir bahasa ke baare mein charcha karunga, aur phir kahaani ke prabha aur uddheshe ke baare mein charcha karunga. Sabse pahle hum iss kahaani ke jo sambandh lete hain, aur jaisa ki maine kaha ki sambandh kisi kahaani ke na kewal bhaasai samarth ke samvahak hua karte hain, balki uske charitrik vikas ki katha bhi hote hain. Aur un sambandhon se hi pata chalta hai ki kis parives mein kaisa vaiktitva aakaar le raha hai, kaisa charitra nirmit ho raha hai. Iss drisht se aap dekhenge to kahaani ke sambandh apne parives mein gahre vinyasth hain. Aur parives kya hai, Lahore ke dange ka hai. To Lahore ke mozang ke ilaake mein danga hota hai, aur us dange ka jo parives hai, jahar si baat hai ki saari samajikta, saara mann, saara dunga, saara dunga, saara dunga, saara dunga, saara dunga, saara dunga, saara dunga, saara dunga, saara dunga, saara dunga, saara dunga, saara dunga, saara dunga, So you can see that the dialogue of this story not only shows the cultural discrimination, but while struggling with it, it also facilitates the path to get out of it. This is another thing that this path is very difficult, because it is a little difficult to find a way in the midst of cultural discrimination. In this dialogue, the creative art of the story is also hidden, which shows the whole process of making the protector a devotee in a spiritual way. Now, just like at the very beginning of this story, the dialogue between Devendralal and Rafiquddin does not just end the story, but also gives direction to it. And as I said, there is an environment of cultural riots in Lahore, and in the midst of these cultural riots, two friends, Devendralal, a Hindu, and Rafiquddin, a Muslim, worry about saving their lives in the struggle of life. Why? Because they know that the rioters do not listen to anyone in the riots. And as I said earlier, Devendralal repeatedly says, let us go, and Rafiquddin repeatedly says, no, no, how is this possible? It is the duty of all of us to give you protection, a kind of protection. And you are everything in the neighborhood, how can we let you go? Then Rafiquddin says further, Sir, if you leave, then our nose will be cut off. Is there any way that you leave the house and become a protector in your own way? We will not let you go. And in the end, Rafiquddin forces Devendralal to leave. In such a situation, the way Rafiquddin is agitated in the name of freedom and Allah, that is a very big thing. Now, in this story, there is a place, it is a very symbolic place, which can be seen through the interview, that on the border of India and Pakistan, Muslims had taken refuge in the Hindu settlement, that was the settlement of Sikhs. And the narrator has kept two external situations at the nearest border of Lahore and India. And keeping that situation in mind, on one side there is Lahore, as far as I have done, but in that it is that, very close to the border of India, some Muslims get stuck in the settlement of Sikhs. And when they get distracted, then the entire Sikh community, the Hindu community of that place, together gives them protection. Because when they feel that there can be misunderstandings, or they say, let us go, we want to go to Pakistan, we do not want to stay here, it is very unsafe, there are many things, send us to Pakistan. So the narrator writes, that a large community of Sikhs, with their help, goes to the station with them. The station leaves them, and they are afraid that someone on the way, can harm them in any way. So these are the situations, that there is helplessness, that is, there, in front of Rafiquddin, in the riots of Lahore, there is freedom to save Devendralal, and because there, in the name of Allah, there is a lot of storm. But here, in the name of God, there is a little generosity. The narrator also indicates, that in that community, at the level of hatred, the Hindus are a little generous, and the harshness of Islam, is more intense, and the riots, of the new generation, are more violent. So this is also, the context of this story. And again and again, they call it helplessness, but Rafiquddin, tries to get rid of it. Now you will see, that in the same way, in the food, they give poison, and try to kill Devendralal. So in that, there is an incident, that they interrogate Bilal, and Bilal, is their friend, because Devendralal feels, that in a lonely environment, where there is no one, there, we can save a lot of lives, by talking to birds, plants, trees. That conversation is also, very meaningful, and you will see, how Devendralal, interrogates Bilal, and calls him Bilal. This is an extraordinary, conversation, and not a small one. And after this conversation, Bilal eats Kheer, and then slaps, and slowly, slowly, he gives up his life, which, the author has written, in the form of a weak scream, that a dying cry, and then a breath, that becomes silent, so a dying cry is heard, and then slowly, his breath stops, and he dies. But before this, look at Devendralal's arrangement, when he says, listen to this part, see son, you are my guest, and whatever you want to do with me, that is what I want to do with you. I don't want it son, but I am going to do it. Do they also want it or not? I don't know, this is what you have to know. That is why, I want to do that with you, which they don't know, whether they want it or not. No, everything has gone wrong. Okay, everyday you eat my food, today I will eat your food. Yes, this is right, take, eat. And you see, this take, eat statement, is so logical and reasonable, that at the end, Devendralal opens his eyes, on this whole, unbelievable scene, and he tells, how unbelief has divided hearts. Devendralal, quietly, looking at the roof, feeling sad, and thinking, freedom, brotherhood, country, nation. One said, we will keep it tight, and will do good, but threw it out of the house. The other gave shelter, but gave poison, and also warned, that poison is being given. So, what the narrator, in a decisive language, has given to the audience, he proves, that this is a proof, of good people's, emotional weakness. So, we can say, that the dialogue of this story, is free-spirited, picturesque, and within the dialogue, there is a strong knowledge of social structure, in which there is an unbelief, that instead of changing the society, if there is a feeling of change, in the society, then the cultures, become unsafe, and the relations, become unstable. The communities, that have been created, for centuries, the cultural exploitation, does not even try to destroy them. Because you know, the cultures of the communities, are formed in a few years, not in a day. And any culture, is valuable, which is slowly, created by the society. Love, brotherhood, faith, co-operation, dedication, solidarity, goodwill, generosity, character, courage, all these are the values of life, which the society does not create in a day. It takes years, to create the society, and then it takes a cultural form. The writer, has painfully written, that the one, who took thousands of years to create, do not destroy him, in a second. Because the society, will not go anywhere, and the one, who is destroyed, will never return to the world. Because once, the hand of a person, will not be the hand of a person, but the hand of a family, and the whole environment, will be destroyed. So, the process of destruction, from destruction to destruction, this is the hatred, and this hatred, should be reduced, as soon as possible. This is the need of today, and the need of that time also. Therefore, we should definitely read, this book, because it reminds us, of the memories of the past, that we were such a glorious nation, and how, while looking at it, we were scattered, and how its reflection, its signs, are still visible in the society, as we raise our heads, and look at it. Therefore, we should be so grateful, that this story, helps us, in their appreciation, in their values, and I believe, that when you will read this story, you will know its substance, you will listen to its discourse, then definitely, it will affect you a lot. Now, in this program, we will see its language, we will see its style, we will see, its language, how beautiful it is, how simple it is, and how boring it is. In this language, there is a longing, a desire, a self-criticism, and a writing, which is developed, among the traditional leaders of the communal environment. On the one hand, there is the compassion of the writer, and on the other hand, there is the heavy burden of the sheikh, who lives with the common people, and finally, he is left behind in the life of Devendra Lal, whereas, it was the responsibility of that sheikh, Rafiquddin is not the successor of Devendra Lal, Rafiquddin is not the successor of Devendra Lal, he is Sheikh Attaullah, and therefore, the writer has properly grasped the character of Sheikh Attaullah through his language, and this tells us, that when the protector also becomes the recipient, then how can anyone survive? The language of this story is Urdu-Mishti, but in this language, there is also Punjabi, because in Amritsar and the divided India, there was a lot of Punjabi, from there to Lahore, so in that, there is also Punjabi, and there is also Urdu-Mishti-Hindi, whose language is not Hindustani, like kabul, khamkhah, wardat, majority, hifajat, panah, hullad, lachari, dhamki, shikar, like words, in the story, like the freedom and brotherhood are raised, in these words only, a color of the burdened environment is seen, and the whole story Now, like Rafiq-ud-Din in the language, talks about the protection of majority and minority, he repeatedly says that it is the responsibility of the majority to protect the minority, and keep in mind that here the minority, which Rafiq-ud-Din is referring to, he is a Hindu, and the majority there is a Muslim, but even being a majority, in front of the situation, in front of its aggressiveness, helplessness is seen, and when he says that it is helplessness, then this sentence is not only a dialogue, not only a dialogue, but also a form of language, and this helplessness, the word is very destructive and destructive, which is repeated in the story, and this is the helplessness of protection, the helplessness of not being able to do justice, the helplessness of not being able to stop violence, and the helplessness of not being able to explain to those people, because at the beginning of the story, Devi Inderlal is very scared, his self-confidence is very disturbed, he asks people for help out of fear every day, and whoever he asks, what is going on, he disappears the next day, so one by one, all the people of the Hindu family left from there, and when they meet the next day, they say that he has left, we will stay here, we will see, and in the end, they cannot stay there, in the darkness of the night, they have to jump over the wall of Sheikh Hattaullah's house, from which their life is saved, so all these things, this is a kind of uncontrolled, in a fast-paced language, this is the story, because the whole story of this story, is a kind of unreligious, and untrustworthy country, because in this whole story, there is conspiracy everywhere, and the proof of this is also in the story, that in the evening, some people come to meet them from Rafiquddin, and by giving advice of foolish treachery of Islam, they are threatened, and Devi Inderlal hears this, and after this, they start to become a little uncomfortable, and how to expand this story, such as untrustworthiness, Islam, and in this, Devi Inderlal, in this complete helplessness, at one place, what he says to Rafiquddin, listen, it is very interesting, when Devi Inderlal says to Rafiquddin, I understand that because of me, you have to be humiliated, you let me go, don't put yourself in danger for me, whatever you have done, I am very thankful for that, and obviously, this is what he says, if you don't let me go happily, I will quietly slip away, now in this, what he says, you will not let me go happily, I will slip away, this is an indication, that he is constantly understanding things, and he is constantly under the pressure of that threatening environment, to save his life, he wants to escape from there, so this story, in this language, expresses that entire environment, that entire character, with great beauty, and ultimately, it comes to the conclusion, that whether it is helplessness, or whatever it may be, but if the faith is finished, then there can be no basis for maintaining or saving the relationship. Here, there is one more thing, that in life, by finding himself alone, and with the help of Bilal and Pashupaksha, Devendralal's language becomes very philosophical, he speaks in a thoughtful language, and Agge has also beautifully described this language. He has described it so beautifully, that it seems that Agge is speaking in place of Devendralal. And that language is very interesting, you see, he says that he thinks about freedom, and see this language, Devendralal stood up, and started thinking, this is freedom. Earlier, the foreign government used to imprison people, they wanted to fight for freedom, now their own brothers are imprisoning their own because they want to stop the fight for freedom. Now you see, how on one side, their own brothers wanted to fight for freedom, and on the other side, this is the freedom, which their own brothers want to stop. That is, the narrator has also described their own freedom here. So will the society be created by their own freedom? Can any civilization be developed by the freedom of their own? No. Agge wants to say that freedom is a value which is for everyone. Freedom is not a religious freedom. The freedom of Hindus is different, the freedom of Muslims is different, the freedom of other religions is different. No. Freedom is our value. You can say that religion and varnabhadha, by breaking all these limits, the beautiful relations of the person and society move forward. This is the essence of this story. In this story, Bilal's shrieking, Bilal's scream, his death, his pain, and then his peace shocks us and tells us that you are a human being. The poison you gave to kill another human being, I became its victim. After all, what was my fault? What did I do? So, was there no fault of Devendralal when he was a difficult sheikh and was helpless? If he had got an indication to feed this food to the dogs, then it is obvious that he got some indication. So, what was the need to use it on Bilal? Devendralal was helpless but when there is poison in the food or there is an indication, then you ran away. If you had run away earlier, then what was the need to use it on Bilal? But as he said, he knew but he used it with forgiveness. So, all in all, this story tells us that whether you are a Hindu or a Muslim, when the environment is polluted, when the environment is poisonous and the smoke of poison then there is no relationship between humans and humans. Even the relationship between animals and humans will not be safe. So, this story concludes in this way. So, you have seen that this story describes the various stages of communal hatred. This is a very important story of Hindi and its author is Bhakshakhi Bhakshak. This happens when there is violence in the name of freedom and murder in the name of struggle. This story should also be read so that there can be a little less communal hatred in the mind of the reader because in this story, the reader does not agree with the communal hatred. His natural intellect attracts him against it. People associated with today's technology develop the understanding that humanity is greater than its religion and hypocrisy. In this way, this story concludes that for the development of the country and the human, communal hatred has always been harmful. Therefore, if you want the development of the country and the human, then keep the communal harmony. And the new generation of today will have to understand it more because the technology and the media have given it uncontrollable power. It has the ability to destroy and to create. You know the age of social media. Millions of messages are distributed in seconds. But what message should be given to destroy the communal harmony? Or should it be given to create the communal harmony? This story challenges and gives an opportunity to the new generation like you, to the people like us who are writing, reading and thinking with you. Whenever such a need arises, you will not be in the role of Sheikh Atta Kullakhan, you will not be in the role of Rafiquddin, and you will not be in the role of Devendra Lal and you will not be in the role of Jebu Nisa. I hope that the character of Jebu Nisa will lighten our path, inspire us and give us the opportunity to connect with social and human values. Please listen to this lecture. Thank you very much.