fहndi - Mahatma Gandhi Antarrashtriya Hindi Vishwavidyalaya
fहndi - Mahatma Gandhi Antarrashtriya Hindi Vishwavidyalaya fहndi - Mahatma Gandhi Antarrashtriya Hindi Vishwavidyalaya
put in the category of 'Great Tradition'and 'Little Tradition'. May be in one agethere is 'little tradition' and also 'GreatTradition'. It is possible that 'GreatTradition', like big groups may not beprogressive, and possibly 'Little Tradition'like small man may be progressive. Wemove this reference a little further; can weput together Ram Chandra Shukul andHazari Prasad Diwedi with this division?"(my interviews) Mostly he believed thatRam Chandra Shukul and Hazari PrasadDiwedi couldn't be put in two separatetraditions. Especially not at that time whenthis category is used to uplift the one anddown grade the other. This literary divisionis unfortunate in Hindi criticism. This isa form of internal danger to the genre ofHindi criticism.The writer struggles with whatevertendencies he has, often some of the traitsof those tendencies are left in him. Thisis possible for these three critics also. Stilltheir achievements are greater than theirweakness.Against the Cultural DivisionThe great aim of archaic orthodoxy hadbeen to make cultural inter-division. Itsinfluence could be seen recently in theevaluation of Bhakti literature. Some tooksides with Tulsi, others with Kabeer. Thisdiscussion went on for quite sometime.Ram Vilas Sharma says, "An importantspeciality of Bhakti movement is that therefgndi •are Brahmins along with Shudras, Hinduswith Muslims. The only condition is thatprogressive critic should understand Bhaktimovement, they should not try to juxtaposeHindu followers against Sufis, and amongHindu follower from 'Nirgun Panthies' to'Sagun Panthies', and in ‘Sagun Panthies’from Krishna followers against Ramafollowers. Hindi writers who become awareof their own history, can get together toput the foundation of national unity bytheir writings." (Indian Culture and HindiRegion). There are two different things,first to understand the diversity of Bhaktimovement, second forcefully puttingmodernism and today's thoughts on themand making the Bhakti poets confront eachother. There is a need to see that only onthe basis of Tulsidas, Ram Vilas Sharmahas called Bhakti movement as opposedto social awakening and feudalism.Bhakti literature had great importancein view of Ram Vilas Sharma. Today inorder to develop our racial culture it isnecessary to understand its importance. Itis a proof that in the north India the feudalsystem was deteriorating and literature hadbeen helping this process. (Marxism andProgressive literature). Bhakti literature wasthe result of deteriorating caste system; itwas associated with the popular feeling ofthe common man. If the feudal system wasdying, why was it not destroyed? Definitelyit did not happen because of the pressureof despotic feudal authorities, and later onby the oppressive tactics of the EuropeanApril-June 2013 :: 37
Imperialism. The imperialists had clothedreligion, caste, education and literaryintelligence at every level and opposed theviews of conventional obsolete culturaldivisions with colonial logic andknowledge.The reason for cultural divisions inIndia was because of closing their eyestowards extensive realities and stupiditiesof their communities. It is unnecessary tosay that in any society cultural proximity,exchange of ideas and intermixing can takeplace only when there is free environmentbesides open-mindedness, scientific attitudeand a place for logic. Ram Vilas Sharmaafter showing the tradition of all these,moves towards Rigveda and Atharvavedabut he emphasizes more on justice, peculiarphilosophies, Gautam Buddha, astheticmaterialism of Charak's code of conduct,Krishna cult of poets and Bhaktimovement. Following is the abridgedpicture of this tradition. "In Rigveda thereis ideological variety, there are Godworshippers and persons opposed to it...likeKrishna cult poets, and the greatachievement of traditional Indianknowledge is to be seen in Charak's codeof conduct. The analysis of the art ofdiscussion in 'Charak Samhita' is relatedto materialism... the most importantdeclaration of Buddha is, you should notagree because somebody has said it, youdon't accept because it is written in books,or because of your faith in something. Youshould use your own discretion andknowledge, more than discretion judgewith your experience if anything is wrongor right... The dream that Kalidas saw forthe unity of India should not be underestimated..." (Indian culture and HindiPradesh). Ram Vilas Sharma gave Hindicriticism a depth and expanse and relatedit to a big goal. He had clarified in‘Tradition and Evaluation', "All the oldpoets like Tulsidas, Surdas and Kabeer andthe modern age writers Bhartendu HarishChandra, Premchand, Nirala haveawakened our community's conscience,"On one side for centuries scriptures andruling powers had been culturally dividing,on the other hand literature had beenexpanding the mental horizon and bringingsensitivity to it.We witness in the field of criticismcontinuous refutation and reconstructiontogether. Ramvilas Sharma condemns thelogic of European colonialism who callAryans cruel invaders. He continuouslychallenges the European superiority bygiving example of Gautam Buddha, Tamilawakening, and Indian trade up to Englandand by the popular talk of awakening ofBhakti Age. He forcefully condemnsstagnation of Indian society, backwardnessof Indian culture and role of the Britishrule in Indian progress. Along with it comeshis rewriting against genealogy that thereare enough basic similarities between Aryanand Dravidian Languages. There areinnumerable examples of cultural intermixingin India such as in the picture of38 :: April-June 2013fgndi •
- Page 1 and 2: A Journal ofMahatma GandhiAntarrash
- Page 3 and 4: LANGUAGEArundhati Roy in Indian Lan
- Page 5 and 6: all is not well with the world. Ult
- Page 7 and 8: After tallying the anubhavas mentio
- Page 9 and 10: sustenance. If it fights shy of phi
- Page 11 and 12: progression from Shringararasabhasa
- Page 13 and 14: glamour and fame, I always looked a
- Page 15 and 16: grandmother. Scolded for stealing t
- Page 17 and 18: of his episodes and characters from
- Page 19 and 20: The short story Najum (astrology) b
- Page 21 and 22: India, Indianness and BuddhaDev Bos
- Page 23 and 24: Buddha Dev Bose's writings on Tagor
- Page 25 and 26: development of the idea of a worldl
- Page 27 and 28: defies the set patterns of known li
- Page 29 and 30: The Concerns of CriticismShambhunat
- Page 31 and 32: On the basis of feudal thinking the
- Page 33 and 34: etween the interests of different s
- Page 35: silent about Hazari Prasad Diwedi.
- Page 39 and 40: conventional reformers to evaluatet
- Page 41 and 42: expansion of knowledge emotions are
- Page 43 and 44: unprincipled propaganda takes place
- Page 45 and 46: drowning with shame or pride in it.
- Page 47 and 48: made criticism a pure literary subj
- Page 49 and 50: It is a great paradox that in an ag
- Page 51 and 52: how much they are mixing with it. M
- Page 53 and 54: peculiar way of protest against not
- Page 55 and 56: Radha Worship in Hindi LiteratureL.
- Page 57 and 58: valuable ornaments and clothes. His
- Page 59 and 60: literature in general and Hindi lit
- Page 61 and 62: Not only this the hunger which I go
- Page 63 and 64: 3. We the Janvadi PoetsWe are write
- Page 65 and 66: 5. A FarmerThis time paddy crophas
- Page 67 and 68: isolated, lonely and stained with p
- Page 69 and 70: 3. A COFFIN AND A BOTTLEIn this roo
- Page 71 and 72: The omnipresence of your super imag
- Page 73 and 74: As I look at the black and white pr
- Page 75 and 76: But when I touched the door of the
- Page 77 and 78: 7. LIFEThat day when I entereda mag
- Page 79 and 80: 2. TEA WITH DONNEGood Morning, dear
- Page 81 and 82: 4. HI, KRISHNA!Hi, Krishna!What’r
- Page 83 and 84: Malbe Ka MalikMohan RakeshJai Ratan
- Page 85 and 86: 'Everything else has changed but no
put in the category of 'Great Tradition'and 'Little Tradition'. May be in one agethere is 'little tradition' and also 'GreatTradition'. It is possible that 'GreatTradition', like big groups may not beprogressive, and possibly 'Little Tradition'like small man may be progressive. Wemove this reference a little further; can weput together Ram Chandra Shukul andHazari Prasad Diwedi with this division?"(my interviews) Mostly he believed thatRam Chandra Shukul and Hazari PrasadDiwedi couldn't be put in two separatetraditions. Especially not at that time whenthis category is used to uplift the one anddown grade the other. This literary divisionis unfortunate in <strong>Hindi</strong> criticism. This isa form of internal danger to the genre of<strong>Hindi</strong> criticism.The writer struggles with whatevertendencies he has, often some of the traitsof those tendencies are left in him. Thisis possible for these three critics also. Stilltheir achievements are greater than theirweakness.Against the Cultural DivisionThe great aim of archaic orthodoxy hadbeen to make cultural inter-division. Itsinfluence could be seen recently in theevaluation of Bhakti literature. Some tooksides with Tulsi, others with Kabeer. Thisdiscussion went on for quite sometime.Ram Vilas Sharma says, "An importantspeciality of Bhakti movement is that therefgndi •are Brahmins along with Shudras, Hinduswith Muslims. The only condition is thatprogressive critic should understand Bhaktimovement, they should not try to juxtaposeHindu followers against Sufis, and amongHindu follower from 'Nirgun Panthies' to'Sagun Panthies', and in ‘Sagun Panthies’from Krishna followers against Ramafollowers. <strong>Hindi</strong> writers who become awareof their own history, can get together toput the foundation of national unity bytheir writings." (Indian Culture and <strong>Hindi</strong>Region). There are two different things,first to understand the diversity of Bhaktimovement, second forcefully puttingmodernism and today's thoughts on themand making the Bhakti poets confront eachother. There is a need to see that only onthe basis of Tulsidas, Ram Vilas Sharmahas called Bhakti movement as opposedto social awakening and feudalism.Bhakti literature had great importancein view of Ram Vilas Sharma. Today inorder to develop our racial culture it isnecessary to understand its importance. Itis a proof that in the north India the feudalsystem was deteriorating and literature hadbeen helping this process. (Marxism andProgressive literature). Bhakti literature wasthe result of deteriorating caste system; itwas associated with the popular feeling ofthe common man. If the feudal system wasdying, why was it not destroyed? Definitelyit did not happen because of the pressureof despotic feudal authorities, and later onby the oppressive tactics of the EuropeanApril-June 2013 :: 37
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