हिन्दी में लेखन संबंधी एकरूपता की समस्या -प. बा. जैन
| 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. |
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- lekhak- pro. p. ba. jain
hindi ko kalasah banane ke lie bahut zaroori hai ki isaki rachana vyakaran viruddh n ho isamean sirph aise shabdoan ka prayog ho, jo vishesh vyapak hoan arthath jinhean adhik praantoan ke adami samajh sakean. desh bhar mean ek bhasha hogi ya nahian aur hogi to kab hogi, yah nishchay poorvak nahian kaha ja sakata. parantu tab tak hindi ko adhik vyapak banane mean labh hai.[1]
aj se lagabhag ath dashak poorv yug pravartak achary dvivedi ke ukt abhimat ki upadeyata aj bhi jyoan ki tyoan bani huee hai. hindi apani simaoan ko laanghati nirantar vyapak hoti ja rahi hai, isaki is prakriya ko sahaj v sugam banane ke satat prayatn hote rahane chahie. vyapakata kisi sima tak vividhata ko bhi sath lati hai, jise hindi ki pravritti ke anuroop ekaroopata sadhane ke prayas bhi vaanchhaniy haian. jab boli se bhasha aur bhasha se sahity v lekhan ki bhasha banati hai tab subodhata evan spashtata sarvadhik kamy ho jati hai. ekaroopata ka abhav isamean badhak siddh hota hai.
aj hindi ka ahindi bhashi kshetr mean vyapak adhyayan adhyapan hota hai. unaki kathinaiyoan ko samajha jana chahie. varn vinyas ki avicharit vividhata adhyayanakarta ko bahut pareshani mean dalati hai. atah bhasha mean lekhan sanbandhi jitani suvicharit ekaroopata hogi utani vah sikhane samajhane ke lie sugam ho sakegi.
bhasha ko bahata nir kaha gaya hai, b di hi sarthak abhivyakti hai yah. pravah mean bahut sare jha d jhankha d evan anag d shilakhand a milate haian jo use ras a jata hai, vah to sudaul banakar usaka aang ban jata hai aur jo pravah se ekaroop nahian ho pata use pravahataroan ko samarpit kar age b d jata hai. hindi ke sanbandh mean yah bat bahut achchhi tarah dekhi ja sakati hai. bharateandu yug se vikasit hota isaka svaroop kee avasthaoan ko par kar parishkrit evan vyavasthit hota raha hai aur age bhi hota rahega. jivant bhasha mean parivartan parivardhan ki prakriya satat chalati rahati hai aur usaki pranavatta ko prakat karati hai, par yah prakriya charcha, sanvad evan sahamati se suvicharit roop mean honi chahie.
aj hindi mean anek kriyaroop, avyay, visheshan adi ki vartani ke ek se adhik roop prachalit haian- kahian kahian yah roop tin tin, char char bhi haian. yah sthiti sabhi ke lie par khas kar ahindi bhashabhashi ke lie b di ulajhan bhari hoti hai. hindi mean kuchh prakar ki kriyaoan v any padoan ke lekhan mean bahuroop prachalit hai- yatha ‘ana’ kriya ka samany bhavishyakalik roop ‘ayega aega’-avega. isi prakar chahie-chahiye, nayi-nee, isalie-isaliye adi shabd haian. in par charcha ho bhasha ki prakriti ke anuroop roop vishesh sthir kar usi ka sarvatr prayog hona chahie. ekaroopata nirdharit karate samay is bat ka bhi dhyan rakhana chahie. ekaroopata nirdharit karate samay is bat ka bhi dhyan rakhana chahie ki usaka sanbandhit any pakshoan sthitiyoan par bhi kya prabhav p dana sanbhav hai. oopar ke udaharan ko hi lean-‘ana’ kriya ke bhootakalik v bhavishyakalik kridant ke roop nirdharan ke samay is bat par bhi vichar kar lena samyak hoga ki us kriya ke vidhvarth (ajnarthak) ichchhabodhak svaroop kya hoange. yadi samay drishti ka abhav raha to manakikaran ekaroopata ke lie sahayogi siddh n ho paega.
lekhani sanbandhi ekaroopata ke adharabhoot tatv haian- bhasha ki apani pravritti, uchcharan evan vyavaharik suvidha. uchcharan mahatvapoorn tatv hai, kiantu bhasha ki pravritti ke anuroop vyavaharik suvidha ke samaksh usaka kahian palan n hota ho ta anavashyak roop se duragrahi hone ki sthiti se bachana hi shreyaskar hoga. is sanbandh mean ‘prayog aur prayog’ ke vaiyakaran d aau. vi. ra. jagannath ka abhimat samyak pratit hota hai:
‘vartani ke lie uchcharan ka adhar lena uchit hai, lekin yah zaroori nahian ki vartani ke manakikaran ka adhar akele uchcharan ho. vartani ke apane niyam bhi ban sakate haian aur vartani ki apani paranpara bhi ho sakati hai. yah avashyak hai ki vartani mean ekaroopata tatha sugamata ke gun hoan aur uchcharan ke sanbandh mean yah bat siddh n ho to uchcharan ka sahara chho dana bhi uchit hoga.[2]
kriyapad bhasha ka sarvadhik mahatvapoorn ghatak hota he, vastritah yahi bhasha ki pahachan karata hai. hindi mean lekhan sanbandhi arajakata sabase adhik kriya ko lekar hi hai. jin kriyaoan ka samany bhootakalik kridant ‘yakaraant’ hai - unake kal v arth sanbandhi vividh roop, unaki sanyukt kriyaean sanjnaroop adi ke lekhan mean dvividh athava adhik roop prachalit haian. udaharanarth-akaraant dhatu ‘a’ mean vartamanakal ka ‘t’ pratyay laga, to puan varg pratyay ‘a’ usamean a laga a + t + = ata.
isi tar bhootakal ka ‘y’ pratyay ane par ay + a = aya adi pad chalate haian. bina sandhi ke ‘ataya hai’ ‘aya hai’ nahian chalate. hindi ki bahusankhyak kriyaoan ke khasakar yaugik kriyaoan ke samany bhootakalik kridant ka pratham ekavachan roop ‘yakaraant’ hota hai. ‘yakaraant’ ke hi phir bhinn bhinn dashaoan mean any roop banate haian. yatha
(k) aya-ayi-aye. samany bhavishy kal mean ayega-ayegi-ayeange.
‘y’ lupt manan par bhavishyakal mean
(kh) aya-aee-ae (bhootakal mean) aega-aega-aeange
(g) ayaga-ayagi-ayange
(gh) avega-avegi-aveange
(g) v (gh) ke roop prachalan se bahar hote ja rahe hai. ‘ay’ roop ichchha bodhak ekavachan mean chalata hai yatha ram ay ? harish jay ? sita gana gay ? (k) ke aantargat kriya ke samany bhootakalik kridant ki pratham avastha adhar roop mean grahanakar kramashah ‘i’ ‘e’ pratyay jo dakar samany roop mean svikrit haian. (kh) ke aantargat pratham roop ko chho dakar shesh mean y ko lop svar pradhan ‘ee’ ‘e’ ke roop grahan kie ge haian. isake poorv ki ‘y’ pradhan roopoan ke paksh mean apane mat ka pratipadan karean, svar pradhan roop ke pakshadharoan jinamean pramukhatam haian achary pravar kishoridas vajapeyi ka mat jan lean.
1. pratyaksh ka (ya pratyadesh ka) ‘y’, i-ee tatha e mean milane par vikalp se lupt ho jata hai- savarn prabal svar nirbal vyanjan ko daba deta hai isilie ge-gaye, ae-aye, lae-laye tatha gee-gayi, aee-ayi, laee-layi yoan dvi vividh roop hote haian.[3]
2. akaraant dhatu n ho to kabhi kabhi ‘i’ ka ‘y’ ho jata hai. ...........parantu jaye sarvatha galat hai. ‘i’ ka ‘e’ hoga ya phir ‘y’. donoan chijean nahian ho sakatian. ‘jay’ tatha jae ka sankar roop hai ‘jayean’ isi prakar, sankar hai, galat hai.[4]
3. yadi dhatu dirdh ikaraant ho to (dhatu ke) ‘ee’ ka vikalp se ‘iy’ ho jata hai aur is ‘iy’ ke ‘y’ ka vikalp se lop ho jata hai. ji e = jiyh + e = jiye[5] aur ‘i’ ka jab ‘i’ ka jab ‘iy’ hoga hi nahian tab ‘jie’ isi tarah ‘pi’ ke liye, pie, pie ‘si’ ke siye, sie, sie[6].
4. vidhi arth prakat karane ke lie hindi mean ‘i’ pratyay hota hai, jo sanskrit ke ‘iy’ ke ‘y’ ka u dakar banaya jan p data hai. yatha padh + ee = padhe so + i = so, ga + i = gae adi[7].
5. ‘i’, ‘ee’ aur ‘e’ ke sath milane par ‘y’ ki spasht shruti nahian hoti[8].
6. hindi ke jayasi, kabir, soor, tulasi adi ne ‘aee’, ‘ae’ jaise prayog hi kie hai, ‘y’ ka nity lop karake[9].
7. akaraant dhatuoan mean:‘y’ rahata hi hai[10].
8. ‘aye’ ‘ayi’ aur ‘ae’ - aee yoan donoan tarah ki vartani (prayog) shuddh hai. parantu donoan mean se ek hi abhisht apekshit ho-ekaroopata chahie. to phir ‘ae’ - ‘aee’ aur ‘roe’ - ‘roee’ jaise prayog hi raheange, aye, aye ayi adi nahian, kyoanki li, di, pi, adi kriyaoan mean ‘y’ ka lop anivary hai.[11]
achary vajapeyi ke ukt uddharanoan se yah to sahaj hi prakat hai ki yakaraant bhootakalik kridant ke kriyaroopoan mean ve svaraant vyavastha rakhane ke paksh mean hai. achary ke mat mean vyakaranik sthiti ka agrah adhi hai, bhasha ki sahaj pravritt evan vyavaharikata ki chianta kam.
svaraant ke paksh mean unaki vyakaranik sthiti bhi anishchitata se ladi huee hai. kabhi kabhi jan p data hai vaikalpik lop ka eekaraant ke kriyaroopoan mean trividh mean roop ki sthiti kisi bhi tarah vyakaran ki spasht vyavastha ko nahian darshati.
‘i’, ‘ee’ aur ‘e’ ke sath milane par ‘y’ ki spasht shruti nahian hoti. yadi vastavikata yah hai to phir hamean sthayi ko sthaee ‘uttaradayi ka ‘uttaradaee’ ‘gayean ko ‘gaean tatha ‘vajapeyi’ ko vajapeee likhana hoga. par achary svayan is mat ke haian ki gay ka bahuvachan gayean hoga hi nahian. visheshan mean ‘y’ ka lop aur sanjna mean usaka prayog (vartani pri. 48) ek hi tarah ki sthiti mean ‘vikalp’ ka karyashil hona jatilata evan aspashtata ko badhata hai.
hindi ke prachin kaviyoan ke sanbandh mean unaka kathan alpaansh mean hi saty hai keval avadhi bhasha mean likhi jayasi v tulasi ki (manas) kritiyoan ke sanbandh mean hi saty hai. kabir, soor, hi nahian, amir khusaro, gorakhanath evan svayan tulasi ki manasetar rachanaoan mean, ‘ikaraant’ ‘yikaraant’ tatha ekaraant-yekaraant donoan roopoan mean prapt hote haian. atah yah dharana samyak nahian hai ki poorvavarti hindi kavi ekaant roop se ‘ikaraant’ athava ‘ekaraant’ kriyaoan ka hi prayog karate the. achary vajapeyi svayan ayi-aye, gayi-gaye ko shuddh svikarate hai. aur vikalp se inake prayog viruddh bhi nahian haian. parantu ekaroopata ke lie ek hi roop svikarane mean unaka rujhan svaraant ke paksh mean hai.
akaraant dhatuoan mean ‘y’ ki sthiti ve svikar karate hi haian vahaan vikalp se lop ki bhi kalpana nahian ki ja sakati.
akaraant hi nahian ‘eekaraant’ ‘ekaraant tatha okaraant dhatuoan mean bhi ‘y’ hai.
yatha- pi- paya, si-siya, ji-jiya
de-diya, le-liya, khean-khaianya
so-soya, ro-roya, bo-boya adi
hindi ki kriya ki pravritt evan paddhati par samajhatah hamare samane jo sthiti ati hai vah bhoot kalik kridant ke ekavachan ke pratham roop ko adhar banane ke paksh mean ati hai. hindi ki adhikaansh kriyaoan ke koee n koee roop ‘y’ ka daman thamean dikhaee dete haian. ichchhabodhak roop ay, jay, kahay, batay, jagay adi. sanyukt kriya ke roop becha gaya hai. jaya karata hai. bula laya.
chal diya. dekh nahian paya. man masosakar rah gaya adi.
hindi mean pratham roop ko adhar banakar padoan ke roop parivartan ki paddhati sarvatr drishtigochar hoti haiah
sanjna -l daka -l daki -l dake
sarvanam -tum -tujhe -tumhare
-mera -meri -mere
visheshan -pyasa -pyasi -pyase
-achchha -achchhi -achchhe
avyay -kaisa -kaisi -kaise
kriya -padha -padhi -padhe
prathamavastha ko adhar banane ki yah sthiti ekaantik roop se hindi mean hi ho aisi bat nahian hai, any bharatiy bhashaoan mean bhi saman roop se prapt hai.
braj- sakha- sakhi- sakhiyan
rajasthani- chhora- ayo chhori ayi chhora aya
panjabi- sada (mera) sadi- sade
hoya- hoee- hoe
gujarati- le gyo- peli gayi le gaya
akhya- akhi- akhya
marathi- to gela- ti geli- te gele (gaye)
bharatiy bhashaoan ke in udaharanoan se spasht ho jata hai ki vyapakata ki drishti se prathamavastha ko hi manakikaran ka adhar banana samyak hai. hindi ki ‘akaraant’, ‘ikaraant’, ‘ekaraant’ tatha ‘okaraant’ dhatuoan ka samany bhootakalik roop yakaraant hai yatha- khaya, piya, khoya.
atah kriya ke any roopoan ke lie yatha avashyak use hi manak mana jae jisake kram roop prapt hoange.
aya-ayi-aye ayeange adi
aya-aee-ae-aeange nahian
adhik spashtikaran ke lie ek kriya pad ko sari sangat sthitiyoan mean prayukt kar prastut kiya ja sakata hai taki samagrata lakshit ho sake.
dhatu: kho, kriya: khana, samany vartamanakalik roop hai: khata hai
- samany bhootakal
ekavachan pulians: ram ne am khaya. prathamavastha
ekavachan striliang: sita ne roti khayi.
bahuvachan puan.: hamane phal khaye (khae-khae)
- samany bhavishyakal
ekavachan puanliang - ram am khayega. (khaega-khayaga-khavega)
striliang - sita am khayegi. (khaegi-khayagi-khavegi)
bahuvachan puliang-ham am khayeange. (khaeange-khayange-khaveange)
vidhyavarthak- ve am khayean.
tum am khao. (khave)
ap am khaiye. (khaie)
am ap khaiyega (khaiega)
ichchhabodhak - vah am khay (khae)
(khaean, khavean)
sanyukt kriya- chalo am khaya jay. (khaya jae)
am kha liya jay (kha liya jae)
am khilaya jay (khilaya jae)
- bhavavachak sanjna- khavaee
is spashtikaran se yah spasht ho jata hai ki ‘y’ ka phailav kriya roopoan mean kitana adhik hai.
achary vajapeyi ‘jaye’ ‘aye’ ko sankar manate haian aur isalie asvikarate haian. isaka nirakaran to yah hai ki jab pratham roop ko adhar banaya jata hai to usake sangat roop svatah kram prapt haian. vyakaranik vyutpatt ki drishti se dekhana ho to dhatu roop mean ‘y’ pratyay tang kar usamean kramashah (tinoan roopoan ke lie) a, ee, e, ju dakar ‘ya’ ‘thi’, ‘ye' roop banate haian. vastutah yah to adhik suvidha ki evan vaijnanik sthiti hai. isamean ‘y’ ko lupt karane ki kavayad se chhutakara mil jata hai.
a + y + a = aya - a + y + e + ga = ayega
a + y + ee = ayi - a + y + e + gi = ayegi
a + y + e = aye - a + y + e + ge = ayeange
ichchhabodhak roop bhi ay ekavachan tatha ayean bahuvachan spasht ho jate haian. vidhvarthak (ajnarthak) roop bhi a, ao, aiye tatha aiyega sahaj uchcharit ho jate haian, jabaki svaraant karane se ‘ae’ tatha ‘aiega’ mean ek sath do svar mukhasukh ko kasht pahuanchate haian. mukhasukh ki bhasha ki prakriti ke karan hi to ‘athiye’ jaise roop usane svikar nahian kie. ‘yakaraant’ ko manak bana leene se is varg ki jin kriyaoan ki eekaraant bhavavachak sanjna banati hai, ve kriya se apani pahachan alag batalane me samarth ho jati haian aur adhyayanakarta bhi do padoan ke ek roop se utpann hone vale bhram se bach jata hai. yatha-
| kriya | sanjna |
|---|---|
| pustak padhayi, kavita likhayi. | use padhaee-likhaee se kya kam. |
| usane kamij silavaee. | kamij ki silaee thik huee. |
| kuchh any sadrishyamoolak sanjnaean | |
| sita pustak layi | pooja ke lie laee (khil) le ao. |
| usane roti khayi. | khaee (khaee-khandak) bahut gahari thi. |
| mainean purushkar me pustak payi. | paee-pair, chautha, bhag, poorn viram chinh, ek sikka jo kabhi chalan mean tha, isase bane hue any shabd jaise chauthaee, tipai, charapaeean |
hindi vaiyakaranoan mean n keval achary vajapeyi balki d aau. jagannath[12] adi ke kriyaoan ke vidhyarth roopoan ke sanbandh mean vishesh vichar hai. ye agrah poorvak ‘ekaraant’ ke paksh mean yatha - baithiye, yatha - uthiye, baithiye, dijie, pijie, kijie adi. is sanbandh mean nivedan yah hai ki ‘yakaraant’ kriyaroop kh di boli ko avadhi se day roop mean prapt hue haian, jinhean hindi ne apani pravritt ke anuroop ‘e’ pratyay lagakar svikar kar liya hai.
1. pravisi nagar kijiy sab kaja.
2. karay n aiso chhobh vipravar.
atah ye ekadam ne prayog nahian haian, dirgh paranpara se prapt haian. paranpara se prapt sabhi kuchh svikar karane ki koee badhyata nahian hoti kiantu jo kuchh upadey hai, use chho d dena vivekapoorn nahian kaha ja sakata hai. vidhyarth kriyaoan ke adarasoochak roop any se kuchh alag avashy p date haian, sanbhavatah isinie unake svatantr roop ki raksha ki chianta adhik dikh p dati hai. par ekaantik roop se unhean any kriyaroopoan se alag likhana apavad ko ladana hi kaha jaega khasakar jabaki aisi koee prabal sthiti nahian hai. aisi sthiti keval chahie ke sath hai jisaka vivechan age kiya gaya hai. ‘yekaraant kriyaroop sadaiv prachalan me rahe haian evan vaiyakaranoan ko barabar akarshit karate rahe haian. roosi vaiyakaran d aau. j. m. dimashits ka abhimat hai -‘ajnarthak prakar ke adarasoochak bhed ke roop kriya ki dhatu se ‘iye’, ‘iyo’ tatha ‘iyega’ pratyayo ke ju dane se banate haian. jaise - samany kriya dhatu ana-a-aiye, (aiyo) aiyega. jana-ja-jaiye (jaiyo) jaiyega.
isi tarah ve pijiye, dijiye, lijiye, kijiye, adi ko svikarate haian.[13]
isi sanbandh mean pan. kamataprasad guru ne apane hindi vyakaran[14] mean isake samarthan mean bharat mitr sanpadak pan. aanbikaprasad vajapeyi ke ek lekh ka nimn aansh udghrit kiya hai.
‘ab chahiye aur liye jaise shabdoan par vichar karana chahiye. hindi shabdoan mean ikar ke bad svatah ‘yakar’ ka uchcharan hota hai, jaisa kiya, diya adi se spasht hota hai. isake siva ‘hani’ shabd:ikaraant hai. isaka bahuvachan mean ‘haniyo’ n hokar ‘haniyoan’ roop hota hai. sach to yoan hai ki hindi ki pravritt ‘ikar’ ke bad uchcharan karane ki hai. isalie ‘chahiye’, ‘liye’, ‘dijiye’, ‘kijiye’ jaise shabdoan ke aant me ekar n likhakar ‘yekar’ likhana chahiye.
yah sara vivechan adhoora hi raha jayega yadi ‘chahie’ kriya jo apani sthiti alag rakhati hai ke sanbandh mean n likha jae. ‘chahie’ ki sabase pramukh viveshashata yah hai ki vividh roop mean kriya ke kam karati hai, parantu kahian bhi apana choga nahi badalati hai. isake kisi bhi prayog mean vikar utpann nahian hota sarvatr vah akshat-avyay bani rahati hai. isalie ise kriya pratiroopak avyay mana gaya hai. apane ko vikaramukt rakhane ke paritoshik svaroop ise ‘ekaraant ki sthiti pradan ki hi jani chahie. isaki any kriyao me alag pahachan ke lie bhi yah avashyak hai. yah ‘avyay’ ke ekar roop ke anuroop bhi hoga.
hona kriya ke hua-huee-hue roop hi chalane chahie. huyi-huva tatha huye huve roopoan ko amany kiya jana chahie. inake svaraantak roop rakhana is prasthapana ke anuroop hi haian ki pratham avastha ko hi manak banaya jae. yahi tark kriyo ke yekar se, adhe svar se likhane ki sthiti svikarana dvividhata ko janm dega, jo vaanchhaniy nahian hai.
- avyay evan vibhakti pratyay
hindi mean kuchh avyay evan vibhakti pratyay haian aur inhean dvividh roop mean likha jata hai. isalie, kisalie, jisalie, avyay tatha ke lie vibhakti pratyay ‘yekaraant’ bhi likhe jate hai. ye sab apane uchcharan mean ‘ekaraant’ haian evan usi prakar likhe bhi jane chahie. avyay hone se aparivartaniy haian. unaka avyay roop spasht samajh mean ana chahie. yekaraant likhe jane se anavashyak roop se kriyaroopoan se takarahat ki sthiti a sakati hai, atah isase bachav ‘ekaraant’ rakhane se hi ho sakata hai.
- visheshan
hindi mean kuchh visheshan ‘yakar’ se bane haian. inamean shiramaur haian naya. ise dvividh roop mean b de paimane par likha jata hai yatha- naya, nayi, naye tatha naya, nee ne. ‘y’ lupt karake anhe svaraant banaya jata hai aur pratham roop ashrit svabhavik sthiti dharan karane se vanchit kiya jata hai. pratham roop ko hi adhar bana nayi naye roop chalan mean roodh hone chahie. yah sthiti isake bhi anuroop hogi ki jay se jayi, vijay se vijayi tatha sthayi, uttaradayi in visheshanoan ka roop yikaraant hai.
- sanyukt varn
sanyukt varnoan ke sanbandh mean vastav mean manakikaran hona shesh nahian hai. lagabhag sabhi sthitiyoan ka samyak nirdharan ho gaya hai, kiantu duahkh ki bat hai ki usaka palan khasakar unake dvara nahian ho raha hai, jo prakashan vyavasay se sanbandhit haian. agara se isi varsh prakashit ek pathyakram ki pustak mere samaksh hai jisamean sanyukt varn nimn roop mean prakashit hue haian - vriddh, bauddh, siddh, brahm, brahman, chihn, padmakar, gady, pady, dvara, shakti, vyakti, ukti adi. jab am janata ke samane yah lekhan roop rahega to phir manak varnamala keandriy nideshalay mean hi dubaki p di rahegi. manak varnamala ka hi prayog ho isake lie prabhavi prayatn hone chahie. sanh 1981 mean prakashit d aau. jagannath ki ‘prayog aur prayog’ aisi pustak haian jisamean satarkatapoorvak manak varnamala ka suramy roop samane aya hai apane isi granth mean d aau. jagannath ne anunasik vyanjan evan anusvar ke sanbandh mean sanshodhit manak nagaralipi ke adhar par b di upadey janakari prastut ki hai. avashyakata is bat ki hai ki is janakari ka upayog b de paimane par un madhyamoan se hona chahie jo mudran, prakashan evan shikshan ke haian. isamean prakashak evan hindi bhasha tatha sahity padhane vale adhyapak v pradhyapak aham bhoomika nibha sakate haian, unhean pravritt kiya jana chahie.
- d tatha dh ke prayog
hindi mean jin dhvaniyoan ki sarvadhik upeksha huee hai ve haian ‘ d’ tatha ‘dh’ ki. in dhvaniyoan ka uchcharan sanbhavatah dravi d bhashaoan ke prabhav se hindi mean aya hai. in dhvaniyoan ka uchcharan to alag hai, parantu ve parashrit haian. pratham varn ke roop mean usaka uchcharan nahian ho pata parantu isase any sthitiyoan mean unaka apane sadrishy varnoan se alag uchcharan hota hai. hindi vaiyakaranoan ki upeksha ki to sima hi nahian. varnamala mean sthan dena to door raha usaki charcha karane mean bhi sankoch hua hai. ‘d’ tatha ‘dh’ kramashah d tatha dh se roop sadrishy rakhate hai. inhi ne shayad inhean parde ke pichhe dhakel diya. yahi karan hai ki inake sanbandh mean b de ajnan ki sthiti bani huee hai ‘d’ se ‘ d’ ki tatha ‘dh’ se ‘dh’ ki dhvani ekadam alag hai ye niche die udaharan spasht karate haian.
(1) l daka dar gaya
(2) dhaee akhar prem ka padhe se pandit hoy..
pratham vaky mean l daka mean ‘ d’ ki tatha dar mean ‘d’ ki alag alag dhvani hai. dera, damaroo, danda, dil-dol, danka, daka, dakoo mean ‘d’ ki jo dhvani hai, vah (k) l daee, bhi d, bhagad d, b da, be da, gh di, chha di ke ‘ d’ ki dhvani se ekadam bhinn hai. donoan ko ek doosare se badala nahian ja sakata.
dvitiy vaky mean dhaee ke ‘dh’ ki dhvani padhe ke ‘dh’ se alag hai. (kh) dher, dhaiang, dhoang, dhakkan, dhanacha, dhalana adi se ‘dh’ ki dhvani kadhaee, badhiya, chadhaee, padhana, badhana adi ki ‘dh’ dhvani se alag hai.
(k) v (kh) ke antargat die gaye shabdoan se yah bat bhi spasht hoti hai ki ‘d’ v ‘dh’ ki dhvaniyaan ady varn ka asan sushobhit nahian karati aur isi karan ye paropajivi haian. ‘d’ v ‘dh’ se bane shabdoan mean jahaan inhian ki dhvani ghosh hoti hai inhe niche ki biandu ke sath hi likhana chahie. hamare apane mood ya adat ke anusar nahian, dhvani ki satta ke anusar lekhan hona chahie. in dhvaniyoan ke prayog mean manamani bahut ki jati hai. prayah yah dharana hai ki madhy aur aant mean ate haian to yah d dh hi hote hai. yadyapi aise logoan ki sankhya kam nahian hai, jo ady d v dh ke niche bhi biandu lagate hai. agara se sady prakashit pathy pustak mean ‘dhooandhana’ shabd ‘dhooandhana’ ke roop mean mudrit hua hai. yah sab ajnan ke karan. d- d tatha dh-dh ka jab tak dhvanigat aantar samajh mean nahian aega tab tak is dvosh ka parihar nahian ho sakata, yah samajhane ka prayatn hona chahie.
tika tippani aur sandarbh
- ↑ achary mahavir prasad dvivedi - sarasvati 1905
- ↑ prayog aur prayog daॅ. vi. ra. jagannath pri. 56
- ↑ hindi shabdanushasan, achary kishoridas vajapeyi pri. 104
- ↑ hindi shabdanushasan, achary kishorida vajapeyi pri. 104
- ↑ hindi shabdanushasan, achary kishorida vajapeyi pri. 104
- ↑ hindi shabdanushasan, achary kishorida vajapeyi pri. 104
- ↑ hindi shabdanushasan, achary kishorida vajapeyi pri. 103
- ↑ hindi shabdanushasan, achary kishorida vajapeyi pri. 105
- ↑ hindi shabdanushasan, achary kishorida vajapeyi pri. 105
- ↑ hindi shabdanushasan, achary kishorida vajapeyi pri. 420
- ↑ hindi ki vartani tatha shabd vishleshan - achary kishoridas vajapeyi pri. 16
- ↑ prayog aur prayog pri. 329
- ↑ hindi vyakaran ki rooparekha pri. 156
- ↑ hindi vyakaran ki rooparekha pri. 355
sanbandhit lekh
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