भाषायी समस्या : एक राष्ट्रीय समाधान -नर्मदेश्वर चतुर्वेदी
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bhasha lok vyavahar ka sashakt sadhan hai. bhavodgar ko prakat karane, vichar ko bodhagamy banane tatha jagat-vyavahar ko chalane ka vishvavyapi madhyam hai. ek doosare ko bhali bhaanti janane, pahachanane aur samajhane ki kuanji hai. isake abhav mean bhav mukt, vichar badhir aur vyavahar lang de banakar rah jate haian. isi ke bal tatha ashray se manushy itar praniyoan se bhinn aur prithakh hokar apane ko sabhy evan sanskrit kahalane ka dam bharata hai.
parantu in jaisi batoan tatha visheshataoan ke rahate bhi abhi tak aisi koee vishvavyapi bhasha nahian ban paee hai, jise sarvamany thaharaya ja sake. isake aitihasik, bhaugolik, rajanitik, samajik tatha sharirik jaise kee karan haian. kisi vastu, bat ya vishay ka aranbh ya usaki rachana desh kal ki sima ke bhitar parivesh ya paristhiti vishesh mean hua karata hai aur usaka prachar-prasar athava sankoch vistar purusharth ke parinam ke anupat ke anuroop hota hai. isalie inaka svaroop bhed inake mool uddeshy ki poorti mean badhak n hokar sahayak hi banana chahie.
bhasha bhed kisi n kisi roop aur matra mean sab samay rahata hai. madhy kal mean jab kshetriy boliyaan apane apane vikas path par b di tivr gati se agrasar ho rahi thian, vaisa takarav-bikharav n tha. un dinoan n to koee bhashayi samasya thi n hi vivad tha. bhashayi vivad aur samasya ko janm dekar ukasane-ubharane ka sara shrey british shasan aur usake avayavoan ko hai. yah virasat hamean unhian ki kootaniti ke dushparinam svaroop mili hai, jise aj isane apane siradard ke roop mean pal liya hai. usake kuphal ko bhogana anivary sa ho chala hai. isase tran pane ke lie soojh-boojh aur sadbhavana ki avashyakata hai, kyoanki bhasha kisi dharm ya jati se hi bandhakar apane rashtriy charitr aur vishvajanin prakriti se vanchit rah jati hai.
vidanbana yah hai ki sab samay aisa nahian ho pata hai. kabhi kabhi sankuchit svarth ke karan drishti path dhoomil p d jata hai aur manushy ki jay yatra mean ek bhatakav ki sthiti utpann ho jati hai. phalasvaroop vah pathabhrasht hi nahian, lakshy virat bhi ho jata hai, jisaki parinati sangharsh mean hoti hai. usaki rachanatmak pravrittiyoan ka sthan dhvansakari gatividhiyaan le leti haian. isaka ek svabhavik kuparinam yah hota hai ki nihit svarth valoan ki ban jati hai aur unaki kuchalean phalavati dikhaee dene lagati haian. daanv-peanch se anabhijn vyaktiyoan ke nirvikar chitt mean bhi vikar ghar bana leta hai aur dhire dhire palati dararean bhi khaee banakar durav la deti haian, jinhean par karana sab samay sugam ya sanbhav nahian ho pata hai. isake lie asim dhairy, samay tatha sakriyata ki apeksha evan avashyakata hua karati hai. ek bar ekata sootr ke ulajh jane par abhinnata ka bodh karana kathin tatha duruh ho jata hai. vishvajaninata ka bhav kavi kalpana matr lagane lagata hai. usaki akhandata ko marmik aghat pahuanchata hai.
hamare tattv chiantak poorv purush nanatv mean ekatv ka anubhav kar sake the. isalie 'atmavath sarvabhooteshu' tatha 'vasudhaiv kutumbakamh' jaisi anubhooti ko vani pradan kar pate the. unhean rashtr ka bhi bodh tha, kiantu poorak roop mean vighatanakari pratidvandvi roop mean nahian. usake vishvajanin vichar manav matr ke lie the, kisi varn, varg ya jati vishesh ke lie nahian. unaka vishv vyakti ka hi vistar tha. parantu uchch evan unnat vicharoan ki sarthakata unaki saphal vyavaharikata mean hi hai. vyavaharikata ki khot vaicharik vimalata ko dhoomil bana deti hai aur vyavaharik nirdoshata manushy ki charitrik nipunata par nirbhar karati hai. isilie hamare yahaan suvyavastha ke sath sath sachcharitrata par bhi ban diya gaya hai. smaraniy hai ki nirmal drishti bhi ujjval bhavishy ka nirman karane mean saksham evan samarth hai.
prastut sandarbh mean itani vistrit bhoomika dene ki avashyakata isalie pratit huee ki bahudha bhashayi samasya ko bhasha vaijnanik n rahane dekar use rajanitik muhare ka roop de diya jata hai aur usaka upayog abhisht ki poorti ke lie apani riti se kiya jane lagata hai. kisi bhasha ki prakriti, usake svaroop, usaki pranavata aur prerak shakti ko jan-pahachan kar use yatha yogy sthan par pratishthit rakhane ka dhyan bahut hi kam rakha jata hai. is prakar ka kary pray: aise logoan ke dvara sampann hota hai, jo isake adhikari nahian hote, unake lie kaanch aur hire mean koee aantar nahian hota hai. sabhi saman roop mean upabhogy vastuean haian. aisi asangat, avaanchhaniy aur avaidhanik drishti kisi bhi jati ya rashtr ke lie atmaghati ho sakati hai. isalie bhashayi samasyaean samay samay par ukasakar ulajha di jati haian aur vishayaantar karake usaki a d mean manamani kar li jati hai. yah ek najuk sthiti hai. aise mahattvapoorn prashn ko halke-phulke dhang se sulajhaya nahian ja sakata. isaka vishleshan-vivechan paryapt ganbhirata ke sath kiya jana chahie. isake lie usaki prishthabhoomi ko jan rakhana sarvatha evan samichin hai.
bharatiy bhashaoan mean sanskrit sarvadhik prachin bhasha batalaee jati hai. bhartuhari jaise manishi ne to ise anadi tak kah dala hai. adi to kahian n kahian aur kabhi n kabhi hua hi hoga. phir bhi jisaka aitihasik praman upalabdh n ho use anadi kah dena anaitihasik nahian thaharaya ja sakata hai. nissandeh sanskrit vadmay se adhik purani sanskrit bhasha rahi hogi. is sandarbh mean poorv prachalit kisi nivid bhasha ka nam bhi liya jata hai, jisake vishay mean hamari yathesht janakari nahian hai. vaidik vadmay se bhi prachinatar tamil athava prakrit bhasha ke hone ka praman anupalabdh hai. parantu kisi bhasha ki matr prachinata apane ap mean usake astitv ko banae rakhane ka auchity siddh nahian karati hai. is kasauti par sanskrit ki sthiti anyany bhashaoan se bhinn aur khari utarati hai. sanskrit bhasha mean upalabdh sahity ke avalokan matr se yah spasht hoti hote der nahian lagati hai ki vah matr lok vyavahar athava jagath vyavahar chalane ki bhasha nahian hai apitu usamean poorv purushoan dvara arjit jnan vijnan ki nidhiyaan surakshit haian. ve kisi bhi jati athava rashtr ke lie garv evan gaurav ki vastu tatha vishay hai. unaka bahulaansh manav matr ke lie upayogi evan hitakar hai. isi rikt ke sahare aj bhi sanskrit bhasha jivit bani huee hai aur bhavishy mean bhi bani rahegi. jnan-vijnan kisi ev ki bapauti nahian hai, use sadaiv sarvasulabh rahana chahie. sanskrit mean arth, dharm, kam aur moksh charoan purusharth samahit haian. isalie yah bhasha vishisht evan advitiy hai. jab tak manushy mean jnan-vijnan ki jijnasa tatha pipasa bani rahegi, tab tak sanskrit bhasha aur sahity ka mahattv tatha mahatmy akshann bana rahega. isamean sandeh nahian ki isaki sahachari roop mean any bhashaean bhi phoolati, phalati aur phailati raheangi.
kuchh logoan ne bhraantivash sanskrit ko kore karmakaand ki bhasha samajh liya hai. isaka bhi ek aitihasik tatha rajanitik karan hai, jo apane ap mean svatantr vishay hai. parantu vastavikata yadi isake viparit nahian to bahut kuchh isase bhinn tatha prithakh avashy hai. aantarsakshy dvara yah saralata se siddh kiya ja sakata hai ki sanskrit sarvabhaum bhasha hai. is sahity mean vanavasi adivasi se lekar nagar nivasi tak ka chitran hai. kamasootr se lekar brahmasootr tak ki rachana huee hai. arthashastr, nitishastr, rajanitishastr, samajashastr, jyotishastr, krishishastr, vastushastr, rasayanashastr, darshanashastr, sahityashastr, ganitashastr, chikitsashastr, ayurved, dhanurved, gaandharvaved tatha anu-paramanu jaise vividh vishayoan ka is bhasha mean vishad varnan vivechan hai. jivan aur jagath ke vishay mean jitana gahan evan ganbhir chiantan yahaan ujagar hai, utana kisi ek bhasha mean kadachit sulabh nahian hai. aisi samriddh tatha jivant bhasha ki upeksha athava anadekhi karana atm hatya se bhi jaghantar aparadh hai. sanskrit bhasha ke prashn ko praantiy athava rashtriy star se badhakar lokopayogi vishvajanin sandarbh mean jaanchana-parakhana chahie. soory ke bianb ko bhare gh de ke jal mean bhi dekha to ja sakata hai, kiantu svayan soory ko, usaki sama ko ayat nahian kiya ja sakata hai. is prakar ka prayas hasyaspad hi kaha jayega.
ghatanachakr ne lok manch ke saval ko rajanitik manch par utar diya hai aur rajanitik kshetr mean usaka upayog geand ke saman uchhal kar kiya jane laga hai. yah kadachit isalie ki ham sattakami pahale haian, desh bhakt bad mean. isalie kabhi to hindi-urdoo ka prashn ubhara jata hai to kabhi praantiy bhashaoan ko ukasaya jata hai. isase bhi do kadam age aise log haian, jo rashtrabhasha ke asan par videshi bhasha ko hi banae rakhane mean sankoch ka anubhav nahian karate, jaise unaka svabhiman hi tirohit ho chuka hai. aangrezi bhasha ko jis roop mean ham janate-pahachanate haian, vah aangrezi bhasha bhashiyoan mean hi sarvamany nahian hai. phir hamare poorvajoan ne usake gunoan par rijhakar use nahian padha-sikha tha. isake arthik aur rajanitik karan the, bhasha vaijnanik athava sahityik nahian. yah hamari dasata ki virasat hai, isase hamari praantiy athava kshetriy bhashaoan ka bhi bhavishy aandhakaramay ban jayega. hindi aitihasik tatha samajik karanoan se hamari bhavabhivyakti ka madhyam bani. aandolan ki bhasha ke roop mean sangharsh ke bich usaka vikas hua hai aur apane vishisht naisargik gunoan ke karan rashtrabhasha ke pat par pratishthit huee. svatantrata prapti ke bad isaka rajabhasha ke pad par asin hona svabhavik tha aur aisa hi hua bhi.
isi prakar urdoo bharatiy bhasha hindi ki shaili ke roop mean turk, arab tatha eeran ke sanpark se astitv mean aee. adan-pradan ki drishti mean yah ek aitihasik avashyakata thi. unake sannidhy mean rahakar isaka vikas hona bhi anivary tha. kalakram se dhire dhire yah phoolane, phalane aur phailane bhi lagi. isaki kisi se n to ho d thi, n sangharsh hi tha. isake sahaj vikas ko naya kritrim mo d diya jane laga, prayog ki bhasha prayas ke saanche mean dhalane lagi to log chauankakar chakarane lage aur isaki pratikriya bhi aranbh ho gee. samanti parivesh aur vatavaran mean janmi bhasha bhi yadi lok vyavahar ki bhasha banakar rahe to bhala isamean kise apatti ho sakati hai, kiantu vahi jab rajanitik muhare ke roop mean kam mean laee jane lagati hai, to usaka sahajapan vikrit hokar dooshit ho jata hai. urdoo hamari apani bhasha-shaili hai, isalie usaka durupayog hote dekhakar jitani pi da hamean hoti hai, utani shataranj ke khila diyoan ke lie kadapi sanbhav nahian hai.
aj hamara desh ek najuk daur se gujar raha hai. yah hamare lie ek khuli chunauti aur nirmam chetavani ban gaya hai. isake lie paryapt sajagata, satarkata tatha sakriyata ki apeksha hai. hamari ek bhool hamean rasatal mean pahuancha sakati hai. aisi dasha mean vighatanakari shaktiyoan se hamean savadhan rahana hai. lokahit mean vyaktigat ya dalagat labh ke lobh ka sanvaran karana hai. prajatantr ke nam par apani kutsit kamanaoan ko charitarth nahian hone dena hai. manushy ko apani shreshthata ko ujagar karana hai.
bhasha vahi jivit rahati hai, jo janata ke dvara prayukt hoti hai. vah n to vidvanoan dvara gadhi-madhi jati hai, n koshoan dvara sikhaee jati hai. vah gatishil tatha vriddhishil prakriti ki hai, jisaka vistar hota rahata hai. bhasha janata ki honi chahie, j data ki nahian. hindi rajakaj ki hi bhasha nahian, hamari saanskritik virasat ki sandeshavahika bhi hai. rashtrabhasha se anusyoot rashtralipi ke samadhan ka bhi yahi janapath hai.
isake lie vah avashyak hi nahian, anivary hai ki bhashayi prashn ko bhasha vaijnanik paridhi tak hi simit rahane diya jae, use rajanitik muhare ke roop mean uchhala n jae. isake lie anukool vatavaran ki avashyakata hai, jo sadbhav aur sauhard dvara sarvatha sanbhav hai.
tika tippani aur sandarbh
bahari k diyaan
sanbandhit lekh
| kramaank | lekh ka nam | lekhak |