मानक भाषा की संकल्पना और हिन्दी -डॉ. कृष्णकुमार गोस्वामी
| 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. |
- lekhak- d aau. krishnakumar gosvami
kisi bhi rashtr athava desh mean ek aisi bhasha ki avashyakata rahati hai jo vibhinn vyavahar kshetroan mean sanpreshan sadhan ki mahatvapoorn bhoomika ka nirvah kar sake. isake lie yah bhi zaroori hai ki vah bhasha kshetriy tatha samajik vividhitaoan se oopar uthakar sarvagrahy aur sarvamany ho. vaise to kisi bhi samaj ki sanpreshan vyavastha sarvamany aur sarvagrahy bhasha ko apani samajik prakriya ke bhitar dhooandh leti hai kiantu usake samyak vikas aur prasar ke liye usake niyojan ki bhi avashyakata p dati hai-bhasha niyojan ka yah kary do dishaoan mean pravritt hota hai-ek, manakikaran aur doosara, adhunikikaran. in danoan ke lakshy aur sadhy to ek hote hai kiantu inake upakaran v sadhan alag alag hote haian manakikaran roopatmak ekikaran ki prakriya hai jisamean vyakaranik roopoan ko anekata mean ekata ke adhar par manak banaya jata hai aur adhunikikaran prakaryatmak vividhata ki prakriya hai jisamean bhashik roopoan ko vibhinn sandarbhoan mean lane ka prayas rahata hai. isase bhasha ko adarsh roop prapt hota hai aur vah sanpark bhasha ke roop mean prayukt hot hai. bhasha ke isi adarsh roop ko manak bhasha kaha jata hai.
manak bhasha par vichar karane se pahale manak bhasha aur manakikrit bhasha ke aantar vichar karana samichin hoga, kyoanki ajakal vidvanh inamean bhed karate pae jate haian. vastav meean manak bhasha apane prayoktaoan ki us pratikatmak bhavana ko vyakt karati hai, jisaka sanbandh ekikaran, vishishtikaran aur pratishtha ke sath hota hai. yah bhasha apane bhasha samuday ko ekikrit karati hai, usake prayoktaoan ko abhivyakti pradan karati hai aur unhean pad pratishtha se yukt karati hai. hindi aur braj ka udaharan lean to hamean hindi mean uparyukt tinoan bate mil jaeangi. jahaan tak manakikrit bhasha ka sanbandh hai, vah bhasha roopoan ke vikalpoan ke bhitar se kisi ek ke chayan tatha usako manak roop mean pratishthit karane ki prakriya hai. isamean bhasha ka ek prakar se niyaman (kodikaran) hota hai. aur isake vyakaranik roop parishkrit evan parinishthit hote haian. chooanki bhasha mean prayog ke kee vikalp hote haian jisame se manakikrit bhasha kinhian ek do manak roop mean svikar kar leti hai aur shesh roopoan ko amanak ya manakachyut manakar pichhe chho d deti hai, isilie yah bhasha roop apane prayog kshetr mean (visheshakar shiksha ke sandarbh mean) shuddh mana jata hai aur shesh roop prayah ashuddh ghoshit kiye jate haian. isake atirikt isaka mapadand manakikaran ke anupat aur lekhan mean usake upayog ke adhar par kiya jata haiai isalie manakikrit bhasha manak bhasha ka ek roop hie hai jisamean sanrachanatmak ekaroopata ke sath sath samajik pratishtha bhi milati hai. vastav mean bhasha ki manakata mukhy roop se samajik pratishtha se ju di hai n ki sanrachanatk ekaroopata se, kyoanki is manak prayog ka adhar shikshit vyaktiyoan ka shisht bhasha prayog hota hai.
- manak bhasha ka svaroop aur prakriti
manak bhasha sanrachanatm drishti se apani bhasha ke vibhinn roopoan mean se kisi ek roop ya ek boli par adharit hoti hai. isake manak banate hi isaki boligat visheshataean lupt hone lagati haian aur vah kshetriy se akshetriy ho jati hai. isaka koee nirdharit sima kshetr nahian hota aur n hi vah kisi bhashabhashi samuday ki matribhasha kahalati hai. hamare samane hindi ka manak roop hai. yah manak roop hindi ki kh di boli se vikasit hua hai. is roop mean kh di boli ki boligat visheshatae lupt ho gee haian aur yah roop kh di boli se utana hi alag jan p data hai jitana vah bhojapuri, avadhi, braj adi any boliyoan se. isake atirikt kh di boli, bhojapuri braj, avadhi adi ke apane bhashabhashi samuday haian aur inaka apana sima kshetr hai aur inake bolane vale inhean apani matri bhasha ke roop mean svikar karate haian kiantu hindi ke manak roop ke sanbandh mean is prakar ki sankalpanaean kuchh alag si haian. hindi kshetr mean vibhinn boliyoan ke bolane vale use usi prakar ki matribhashath avashy manate haian arthat ve use ‘sahamatribhasha ya pratham bhasha ke roop mean svikar karate hai.
sanrachana ki drishti se manak bhasha mean aantarik sanshakti hoti hai aur vah prayog ki drishti se kafi vyapak hoti hai. in donoan abhilakshanaoan se manak bhasha ka svaroop spasht hone lagata hai. vastav mean manak bhasha ka prayog kshetr jitana vistrit hota jaega usaki sanrachana mean adhikatam samaroopata bani rahegi. isilie vyapak kshetr mean prayukt hone ke karan isaki aantarik sanshakti ki apeksha rahati hai. shabdochcharan, shabdaroopoan aur vaky vinyas ko sthirata dene ka prayas rahata hai. isamean ek shabd ka ek hi uchcharan aur ek hi vartani ki apeksha rahati hai. isaka ek hi vyakaranik dhaancha hota hai. is aantarik sanshakti ya bhashik ekaroopata se sanpreshaniyata mean vyaghat utpann nahian hota aur isilie vah samajik pratishtha ko prapt karati hai. kiantu yah ekaroopata tabhi sanbhav hoti hai jab bhasha ke roop mean sthirita paee jae aur usamean bhashayi parivartan kam se kam hoan. yadi vyavaharik drishti se dekha jae to jivant bhasha ka aparivartanashil rahana sanbhav nahian hai. vastav mean sanrachanatmak ekaroopata aur prayogatmak bahuroopata ek doosare ki viparit sthitiyaan haian aur ve donoan ek doosare ke lie badha utpann karatian haian. sanrachanatmak ekaroopata ya sthirata bhasha ke vyavahar kshetr ko simit karane ka prayas karati hai aur vistrit vyavahar kshetr sanrachana ki ekaroopata ko khandit karane mean agrasar rahata hai hamare samane udaharan hai sanskrit ka. sanskrit ki sanrachanatmak ekaroopata ko lane se usaki jivantata samapt ho gee aur usaka vyavahar kshetr simit ho gaya. idhar hindi ka vyavahar kshetr vyapak ho jane se isake kee roop ubharane lage haian. kahian banbeeya hindi ke darshan hote haian, to kahi kalakatiya hindi ke. kahian panjabi se prabhavit hindi dikhaee deti hai to kahian bhojapuri se. isi drishti mean ye donoan sthitiyaan bhasha ko manak roop dene mean badha utpann karati haian atah manakikaran ki prakriya mean sanrachanatmak ekaroopata aur prayogatmak bahuroopata mean santulan bane rakhana mahatvapoorn hai. yah tabhi sanbhav hai yadi manak bhasha satat lachilepan aur tarkikata ke gun se yukt hai[1]. isase vah samajik tatha saanskritik parivartanoan ke anuroop dhalati chalati hai. is lachilepan ka adhar bolachal ki bhasha hai bolachal ki bhasha par adharit manak bhasha kshetriy boli se prabhavit hue bina nahian rah pati. isake atirikt vah audyogik, bahudharmi, bahubhashik samaj ke bhitar vishay evan shaili ki drishti se adan pradan karati hai jisase usaki sthirata ka tik pana sanbhav nahian hai. isalie isaki isaki sthapana mean lachilepan ki apeksha rahati hai taki vah ‘paraspar anuvadakata’ ki sthiti me a jae[2].
uparyukt charcha se ham dekhate haian ki bhasha ke manakikaran ki prakriya mean char batean mukhy roop se rahati haian -
(1) chayan
(2) sansakti
(3) prayog aur
(4) svikriti.
vibhinn bhasharoopoan aur boliyoan mean kisi ek ka chayan kiya jata hai. is chayan ke kee karan hote haian - shasan ka bal, dharm ka ashray, sahity ki shreshthata adi. is chayan mean kisi bat ka agrah ya adhar nahian hota ki kis kis bhasharoop ka chayan kiya jae. phinalaiand mean manak bhasha ka adhar vahaan ki bolachal ki bali ko apanaya gaya to izarayal mean klasikal bhasha hibroo ko. hindi kshetr mean madhyakal mean braj avadhi dharm aur sahity ki bhasha thi kiantu adhunik kal mean kh di boli ka chayan kiya gaya. isi kh di boli mean sahity rachana hone se usake roop sthir hone lage aur vah manak bhasha ke roop mean prasphuutit hokar apane kshetr se age badhakar akshetriy hone lagi. bad mean ise shasan ka bal mila aur aj ki manak bhasha janasadharan ki bhasha ban gee is chayan mean any boliyoan ko apana balidan karana p data hai aur ve bechari apane kshetr tak simit rah jati haian. kiantu manak bhasha ko unaka sahayog lekar chalana p data hai taki usaka shabd bhandar samriddh ho jae aur vah akshetriy hokar rashtrabhasha ke pad tak pahuanch pane ki sthiti mean a jae.
sanrachanatmak sansakti mean lekhan ka mahatvapoorn kary hota hai. yah n keval bhasha mean sthayitv lata hai varanh vyakaranik roopoan mean ekaroopata banae rakhanean mean sahayata bhi karata hai. vibhinn pradeshoan evan kshetroan mean boliyoan ke prabhav se bhasha ka uchcharit roop saman nahian ho pata, atah likhit roop us vividhita ko mitane ka prayas karata hai. isake atirikt likhit roop vyakaran se anushasit hone ke karan bhasha ki sanrachana mean ekaroopata banae rakhata hai. ianglaiand, amarika, aaustreliya, bharat adi deshoan mean aangreji ke uchcharan aur vyakaranik roopoan mean bhinnata mil sakati hai kiantu usake likhit roop mean ekaroopata kafi had tak dikhaee deti hai.
jab bhasha ka manak roop vikas ki sthiti mean a jata hai to usake prayog ka vyavahar kshetr mean vistar hone lagata hai. vah vijnan, sahity, shiksha, shasan adi vibhinn prayojanoan mean prayukt hone lagata hai. vah lok sahity ke oopar uthakar vaijnanik evan takaniki sahity ka bhi usamean srijan hone lagata hai aur yahaan tak ki maulik sahity ka bhi usamean srijan hone lagata hai. any bhashaoan ke sahity ka anuvad hona bhi shuroo ho jata hai. hindi ka manak roop is samay isi sthiti mean a gaya hai.
manak bhasha ke vibhinn prayojanoan evan vyavahar kshetroan mean prayukt hone se samaj us roop ko svikar kar leta hai. is bhasha ki vibhinn boliyaan bolane vale any bhashabhashiyoan ke sath isi roop ka prayog karate haian aur apas mean is roop ka prayog karate hue pratishtha ka anubhav karate haian. sahity, karyalay, vidhi, vijnan, chikitsa, patrakarita, vanijy adi vibhinn prayojanoan mean samaj usaka prayog karane lagata haiai isase usaki abhivyanjana shakti mean bhi vriddhi hoti hai. isake svikar ho jane se ise shiksha ke madhyam roop mean apana liya jata hai.
manak bhasha mean manakikaran ki prakriya keval kary nahian karati varanh usamean aitihasikata, jivantata aur svayatta ke lakshan bhi apani mahatvapoorn bhoomika nibha sakate haian. aitihasikata se abhipray hai ki yah bhasha samajik evan saanskritik paranpara se arjit sanskar ke roop mean ati hai. isake nirman aur vikas mean koee vyakti vishesh nahian hota varanh pidhi dar pidhi yah sahaj aur svabhavik roop se pravahit hoti ati hai. isamean isaki apani likhit paranpara, apanajatiy itihas aur arjit sanskar hota hai. bhasha tabhi jivant hoti hai jab usake prayog karane vale hoan aur apani bhasha ke roop mean grahan karate hoan. jis bhasha ka apana samaj nahian hota aur samaj use apani bhasha svikar nahian karata to vah bhasha jivit nahian rah pati. usaka samaj hi use jivit rakh sakata hai aur usake jivit rahane mean usaka vikas sahaj roop se hota hai. isalie manak bhasha mean jivantata ka hona avashyak hai. yadi bhasha mean manakata, aitihasikata aur jivantata hoti hai to vah apane ap vishisht aur svatantr ho jati hai. vah kisi any bhasha vyavastha par adharit nahian rahati varanh apani svayatt satta banaye rakhati hai. ham dekhate haian ki yadi hindi ka manak roop moolatah kh di boli par adharit hai kiantu vah apani bhashik vyavastha aur prakary ke sandarbh mean apana svatantr astitv banae hue haian. vastav mean boli mean aitihasikata aur jivantata to hoti hai kiantu manakata aur svayatta nahian hoti aur klasikal bhasha mean manakata, aitihasikata aur svayatta hoti hai kiantu jivantata nahian hoti hai. bolachal ki bhasha mean aitihasikata, jivantata aur svayatta hoti hai aur jab usaka manakikaran ho jata hai to vah manak bhasha ke pad par abhishikt ho jati hai.
- manak hindi
bharat ki saanskritik paranpara aur sabhyata ka keandr madhy desh raha hai. isase sampoorn bharatiy janajivan aur rajaniti prabhavit huee hai. yahi sthiti bhasha ke sanbandh mean bhi lagoo hoti hai. is pradesh ki bhashaean samajik, saanskriti, dharmik, rajanitik, vaijnanik abhivyakti ki madhyam bani rahian. lokabhasha ke roop mean sarvapratham sanskrit ka avirbhav hua. isake bad ‘pali’ any bhashaoan ke sahayog se sanpark bhasha ke roop mean vikasit huee. isi pali se shauraseni prakrit bhasha udbhoot huee jisane samay ke pravah mean age chalakar pashchimi apabhransh (shauraseni apabhransh) ka roop le liya. isi ki uttaradhikarini brajabhasha sahity poojan ki bhasha aur saanskritik prachar ki bhasha ke roop mean poore madhy desh mean chha gee. muslim shasakoan ke bharat agaman aur taduparaant mugal rajy ki sthapana ke bad dainik vyavahar ki bhasha ke roop mean ek aisi bhasha ne janm liya jo ‘jabane hindi’ ya ‘hindavi’ ke nam se jani jane lagi. is bhasha ko yadyapi sarakari prashray nahian mila kiantu braj se prabhavit lokabhasha ke roop mean poore desh mean apana sthan banane lagi. idhar 19vian shati mean isaka vyakaran likha gaya jisase isake prayog mean ekaroopata ane lagi. is prakar isake manakikaran ka prayas sahaj roop mean praranbh hua. isake uchcharan, vartani aur vyakaran sanbandhi anekaroopata par vivad shuroo ho gaya, jisane manakikaran mean kafi mahatvapoorn yogadan diya.
hindi ke manakikaran ki prakriya ko mukhyatah uchcharan vartani, shabd sanpada aur vyakaran ke dharatal par dekha ja sakata hai.
- uchcharan aur vartani
manak bhasha mean ek shabd ke lie ek hi uchcharan mana jata hai. isamean kisi bhi star par vikalp ki guanjaish nahian rahati. yadi vikalp ho bhi to usamean kisi ek ka chayan kar use manak man liya jata hai. is samay hindi mean abhi aise kee shabd haian, jinake uchcharan ke do-do vikalp milate haian. yatha,
| prayukt roop |
prastavit manak roop |
|---|---|
| dukan, dookan |
dukan |
| p dos, p daus |
p dos |
| dhobin, dhoban |
dhobin |
| bahin, bahan |
bahan |
| aurat, aurat |
aurat |
| pisa, paisa |
paisa |
| kehana, kahana |
kehana |
| vah, voh |
voh |
hindi vartani ke manakikaran ka prashn kafi samay se praranbh ho gaya tha. is sanbandh mean 1998 ee. mean nagari pracharini sabha ne hindi vartani tatha usaki ekaroopata par vichar karane ke lie ek samiti ka gathan kiya. is samiti ke nirnay kafi samay tak maanny rahe. parasargoan ko sanjna se alag tatha sarvanam se milakar likhana aj bhi prachalit hai jaise ram ko, usako. isi prakar huva, huyi, huye, gayi, gaye adi roopoan ke sthan par hua, huee, hue, gee, ge adi likhana manak mana gaya. is sanbandh mean vichar vimarsh ke bad hindi vartani ko kafi had tak manak banaya ja chuka hai. kuchh udaharan die ja rahe haian jinake kee roop prayog mean haian aur unamean se kuchh aise haian jinako manak roop dene ka prastav hai.
| prayukt roop |
prastavit manak roop |
|---|---|
| huva, hua |
hua |
| jave, jay, jae, jaye |
jae |
| liye, lie |
lie |
| karta, karata |
karta |
| mahattv, mahatv |
mahatv |
| dukh, duahkh |
dukh |
isake atirikt kuchh lipi chinhoan ko manak roop dene ka prastav hai kiantu is samay donoan roopoan ka prayog milata hai.
- shabd-sanpada
vibhinn boliyoan ke prabhav se anek shabdoan ka vikalp bana raha hai, kiantu ekaroopata lane ke lie kisi ek ko manak roop mean svikar kiya jata hai. hindi ke aantargat 17 boliyaan ati haian aur harek mean ek vastu ya sankalpana ke lie prayah alag alag shabd milate haian. atah iname kisi ek ko manak roop mean svikar kiya gaya hai.
udaharan ke lie,
| prayukt roop |
prastavit manak roop |
|---|---|
| moja, jurab |
moja |
| nati, dhevata |
nati |
| mayaka, naihar, pihar |
mayaka |
| ghuiyaan, arabi |
arabi |
| tori, taroee, ninua, ghev da |
tori |
| goothana, sanana, maan dana (ata) |
goothana |
samany shabdavali ke atirikt paribhashik shabdavali ke manakikaran ki or bhi dhyan diya gaya. hindi ke sima kshetr ke bahut badh jane se isaki paribhashik shabdavali mean anekaroopata ana svabhavik hai. isake atirikt audyogikikaran; shaharikaran aur pashchim ke sanpark mean ane ke karan hindi samaj ka adhunikikaran praranbh ho gaya, jisase paribhashik shabdavali ki drishti se isaki bhasha ka bhi adhunikikaran hone lagata hai. isimean manakikaran ki prakriya bhi apana yogadan kar rahi hai. yatha,
| prayukt roop |
prastavit manak roop |
|---|---|
| praroop, masauda |
masauda |
| chunav, nirvachan (ilekshan) |
nirvachan |
| karyakal, padavadhi (tenyor) |
karyakal |
| varishthata, jyeshthata (siniyariti) |
varishthata |
- vyakaran
vyakaran ke kshetr mean to hindi manakata ki or kafi badhi hai. 20 shatabdi mean vibhinn vidvanoan ne ashuddh prayogoan ki charcha karate hue manak prayogoan ki or dhyan dilaya. hindi ki sanrachanatmak ekaroopata kafi had tak ho chuki hai kiantu isake vyapak kshetr ke hone ke karan amanak roopoan ka prayog ho raha hai jo bhasha ki jivantata ki or sanket karata hai. hindi mean prayukt anek vikalpoan mean se kuchh sima tak aise roopoan ka chayan hua hai jinhean manak roopoan mean svikar kar liya gaya hai. udaharan ke lie
| vikalp roop |
manak roop |
|---|---|
| mujhe, mujhako, mere ko |
mujhe, mujhako |
| hamean, hamako, hamare ko |
hamean, hamako |
| tujhe, tujhako, tumhare ko |
tumhean tumako |
| tujhase, tere se |
tujhase |
| mujhase, mere se |
mujhase |
| tumase tumhare se |
tumase |
| kriya, kiya, kara |
kiya |
| karo, kariyo |
karo |
| kijie, karie |
kijie |
| hai, haiga, haian, haianga |
hai, haian |
| hoooanga, hooanga |
hoooanga |
isi prakar vaky rachana mean bhi prayukt vibhinn vikalpoan mean se hindi mean ek ya do ko manak roop mean svikar kiya gaya hai. jaise,
(1) maianne ghar jana hai
(2) mere ko ghar jana hai
(3) mujhe ghar jana hai aur
(4) mujhako ghar jana hai.
hindi ke in charoan vakyoan mean (3) aur (4) manak roop mean svikrit haian aur vyakaran ki pushti se inhean shuddh mana jata hai. shesh amanak mane gaye haian. isakean atirikt aise kee vaky ab milate haian jinake do-do vikalp manak roop mean dekhe ja sakate haian. jaise,
(1) mujhe kitabean kharidani haian
(2) mujhe kitabean kharidana hai ya
(1) ap jaean aur
(2) ap jaiye
abhi inamean bhi chayan ki avashyakata hai.
yahaan is bat ki or dhyan dilana asamichin n hoga ki bharat ek bahubhashi desh hai aur isaki pratyek bhasha ki kee boliyaan hai. isakean atirikt bharatiy samaj ki prakriti bahustariy hai jo bhasha par apana prabhav dalati hai. atah manakikaran ki prakriya mean phraansisi, purtagali, laitin adi bhashaoan ki bhaanti bharatiy bhashaean ekonmukhi n hokar bahumukhi aur bahuayami haian (shrivastav 1980) vastav mean bahubhashi deshoan ki yah niyati hai ki unaki manak bhasha apani prakriti mean bahuayami aur bahustariy hoti hai yah sthiti n keval bhasha aur boli ke sanbandhoan par adharit hai varanh sahityik tatha samajik saanskritik dharaoan ke prabhav se vibhinn shailiyoan kean sandarbh mean dekhi ja sakati hai. yahi sthiti hindi par bhi lagoo hoti hai. hindi ki satrah boliyaan haian atah inaka manak prabhav to manak roop par p dana svabhavik hai. kiantu shaili ke star par bhi hindi ke tin manak roop spashtatah dikhaee dete haian. ek hai sanskritanishth hindi tatha doosari hai arabi-pharasi mishrit hindi aur tisari hai samany hindi, jise kuchh log hindustani kahate haian. ye sabhi roop apane apane ko manak roop mean samane lane ka prayas kar rahe haian. is prayas mean hindi ka manak roop bahumukhi aur bahuayami ho gaya hai. is drishti se pustakean aur kitab, patr aur chiththi, anashan aur bhookh h datal, kheti aur krishi, sanpatti aur jayadad, svikriti aur manjoori adi anek shabd mil jate haian, jinake bare mean yah prashn uthata hai kise manak mana jae aur kise amanak ya kise shisht kaha jae aur kise shishtetar. is prakar hindi ek aisi sthiti se gujar rahi hai jisake ek or se adhik manak roop haian aur un sabhi ka prayog dh dalle se ho raha hai. isase n to isaki sanpreshaniyata aur n bodhagamyata mean koee badha p d rahi hai aur n hi isaki sarvadeshikata evan sarvajaninata par aanch a rahi hai. yahi hindi ki apani visheshata hai.
tika tippani aur sandarbh
- garvin, pi. el. 1959, ‘di steandard leangvej prablamj’
deankhean haims (san.)
- gosvami, krishnahkumar, 1981 shaikshanik vyakaran aur vyavaharik hindi, alekh prakashan dilli.
- tivari, bholanath aur mukul priyadarshani, 1982 hindi bhasha ki samajik bhoomika, dakshin bharat hindi prachar sabha, madras.
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