अवहट्ट भाषा

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is lekh ka punarikshan evan sampadan hona avashyak hai. ap isamean sahayata kar sakate haian. "sujhav"

avahatt bhasha satath parivartanashil hoti hai. koee bhi bhasha jab sahityalamb hokar pratishtit hoti hai to vah vyakaran ke niyamoan ki shrankhala baddh hone lagati hai aur dhire-dhire janabhasha se usaka alagav hone lagata hai. apabhriansh ke hi uttarakalin ya paravarti roop ko 'avahatt' nam diya gaya hai. gyarahavian se lekar chaudahavian shati ke apabhriansh rachanakaroan ne apani bhasha ko avahatt kaha. 'avahatt' shabd ka sarvapratham prayog jyotirishvar thakur ne apane 'varn ratnakar' mean kiya prakrit paiangalam ke tikakar vanshidhar ne avahatt mana. sandesh rashak, maithil kohil krit kirtilata ki bhasha ko, addahaman aur vidhyapati ne avahatt mana. avahatt ko apabhriansh aur purani hindi ke bich ki k di mana jata hai. puratan prabandh sangrih ki katipay anu-shrutiyoan, nath aur siddh sahity, neminath chaupaee, bahubali ras, thoolimadd phag adi ke alava sant jnaneshvar ki 'jnaneshvari' aur rodakrit raulabel ki bhasha ko bhi avahatt mana gaya. kh di boli hiandi ke bhashik aur sahityik vikas mean jin bhashaoan aur boliyoan ka vishesh yogadan raha hai uname  apabhransh aur avahatt bhashaean bhi hai. hiandi ko apabhransh aur avahatt se jo kuchh bhi mila usaka poora lekha jokha in tinoan ki bhashik aur sahityik sanpatti ka tulanatmak vivechan karane se prapt hota hai.  

apabhransh aur avahatt ka vyakaranik roop

apabhransh kuchh -kuchh aur avahatt bahut kuchh viyogatmak bhasha ban rahi thi, arthat vikari shabdoan (sange, sarvanam, visheshan,aur kriya) ka roopaantar sanskrit ki vibhaktiyoan se mukt hokar parsargoan aur svatantr shabdoan ya shabdkhandoan ki sahayata se hone laga tha. isase bhasha ke saralikaran ki prakriya tej ho gee. apabhransh aur avahatt ka sabase b da yogadan parsargoan ke vikas mean hai. sarvanamoan mean ham aur tum kaphi purane haian. shesh sarvanamoan ke roop bhi apabhransh aur avahatt mean sanpann ho ge the. apabhransh mian se avahatt mean maian ho gaya tha. tuhuan se too prapt ho gaya tha. bahut se apabhransh aur avahatt ke sarvanam poorvi aur pashchimi boliyoan ko mile. sabase mahatvapoorn yogadan kriya ki rachana mean kridantiy roopoan ka vikas tha jo apabhransh aur avahatt mean hua. bhavishyath kal ke roop itar boliyoan ko mile ; avahatt mean, bhale hian chhitaput, g-roop ane laga tha. isi se k di boli ko ga ge gi prapt hue. apabhransh aur avahatt mean sanyukt kriyaoan ka prayog bhi dhyatavy hai. isi ke age hiandi mean sakana,chubhana,ana,lana,jana,lena,dena,uthana,baithana ka aantar kriyaoan se yog karane par sanyukt kriyaoan ka vikas hua aur unamean nee arthavatta vikasit huee. apabhransh kal se tatsam shabdoan ka punarujjivan, videshi shabdavali ka grahan, deshi shabdoan ka gathan drut gati se badh chala. prakrit to sanskrit ki anugamini thi - tadbhav pradhan. apabhransh aur avahatt ki udarata ne hiandi ko apana shabdbhandar bharane mean bhari sahayata di.

sahityik yogadan

siddhoan aur nathoan ki git paranpara ko santoan ne age badhaya. siddhoan ke se naitik aur dharmik acharan sambandhi upadesh bhi santkavy ke pramukh lakshman haian. is prakar hiandi sahity ke itihas mean charan kavy aur bhaktikal ka soophi kavy, santakavy, ramabhakti kavy aur krishnabhakti kavy ko prerit karane mean apabhransh aur avahatt kavy parampara ka mahatvapoorn sahayog prapt raha hai. yadi us poorvavarti kavy mean pae jane vale naye-naye upamanoan, nayikaoan ke nakh-shikh varnanoan, nayakoan ke saundary ke chitran, chhand aur alankar yojana ko gaharaee se dekha jaye to spasht ho jayega ki riti kal ke sahity tak usaka prabhav jari raha. aisa lagata hai san 1800 tak tho de adal-badal ke sath vaisi hi bhasha, vaise hi kavyaroop aur abhivyakti ke vaise hi upakaran kam mean laye jate rahe. kranti aee to kh di boli ke uday ke sath. apabhransh aur avahatt mean doha-chaupaee jaise varnik chhandoan ka bharapoor prayog hua hai. hiandi ke prabandh kavyoan-soophiyoan ki rachanaoan mean aur ramabhaktoan ke charit-kavyoan-mean inhi do ko adhik apanaya gaya hai. apabhransh aur avahatt mean choopee 15 matraoan ka chhand  tha. hiandi ke kaviyoan ne isamean ek matra badhakar chaupaee bana liya. chhappay chhand ka rivaz bhi uttaravarti apabhransh mean chal p da tha. doha ko hiandi ke muktak kavy ke lie adhik upayukt mana gaya. kabir, tulasi, rahim, vrind aur visheshata bihari ne isaka atyant saphal prayog kiya. alankar yojana mean apabhransh aur avahatt ke kaviyoan ne lok mean prachalit ne-ne upaman aur pratik lakar ek alag paranpara ki sthapana ki jisaka hiandi ke kaviyoan ne vishesh labh uthaya. kabir jaise lokapriy kaviyoan mean is tarah ke prayog adhikata se milate haian. arabi ka prabhav farasi ke dvara hiandi par p da magar sidhe nahian. arabi farasi mean anek dhvaniya hiandi se bhinn hai, parantu uname paanch dhvaniyaan aisi hai jinaka prayog hiandi lekhan mean paya jata hai, arthat, q,kh,g,z,f. iname q ka  uchcharan poori tarah apanaya nahian ja saka. kh di boli hiandi ko aangreji ki ek svar-dhvani aur do vyanjan-dhvaniya apanani p di kyoanki bahut se aise shabd hiandi hiandi ne udhar mean lie hai jiname ye dhvaniya ati hai. aangreji se anuvad karake saiank do-hajaro shabd jnan-vijnan aur  sahity mean apana rakhe haian. aangreji se sampark hone ke bad se hiandi gady sahity ke vikas mean abhootapoorv pragati huee hai. gady ke sabhi vidhaoan mean baangala sahity agrani raha.  aranbhik hiandi- achary ramachandr shukl ne apana "hiandi sahity ka itihas " siddho ki vaniyoan se shuroo kiya hai. sarahapa, kanhapa adi siddh kaviyoan ne apani bhasha ko jan se adhik nikat rakha. isamean hiandi ke roop asandigdh hai. kuchh vidvanoan ne jain kavi pushyadant ko hiandi ka adi kavi mana hai. pum chariu ke mahakavi svaimbhoo ne apani bhasha ko deshi bhasha kaha hai. avadhi ke pratham kavi mulla daood ki bhasha ko aranbhik hiandi nahian kaha ja sakata, unaka rachanakal chaudahavian shatabdi ka aantim charan mana gaya. unase pahale any boliyoan ki saf suthari rachanaean upalabdh hai. nath jogiyoan ki vani mean aranbhik hiandi ka roop adhik nikhara hua hai. isi paranpara ko bad mean jayadev, namadev, trilochan,beni, sadhana, kabir adi ne age chalaya. isase bhi spasht aur parishkrit kh di boli ka dakkhini roop hai jisamean sharaphuddin boo-ali ne likha. 9. shuddh kh di boli (hindavi ki) ke namoone amir khusaro ki shayari mean prapt hote hai. khusaro ki bhasha ka deshipan dekhiye. 10.kh di boli mean ro da kavi ki rachana "raul beli" ki kh di boli kuchh purani. 11. rajasthan aur usake as-pas hiandi ke is kal mean char prakar ki bhasha ka prayog hota raha hai. ek to apabhransh-mishrit pashchimi hiandi jisake namoone svayanbhoo ke poom charioo mean mil sakate haian, doosari diangal, tisari shuddh maru bhasha (rajasthani) aur chauthi piangal bhasha.  rajasthan is yug mean sahity aur sanskriti ka ek matr keandr rah gaya tha. sare uttari bharat mean pathan akramanakariyoan ki marakat, vahi-tabahi machi thi. hiandi ke adikal ka adhikatam sahity rajasthan se hi prapt hua hai. 12. diangal ko charan varg ki bhasha kah sakate haian.yah lokaprachalit bhasha nahian thi. piangal ek vyapak kshetr ki bhasha thi jo saras aur komal to thi hi, shastr-sammat aur vyavasthit bhi thi. yah brajamandal ki bhasha nahian thi.adikal ki bhasha ke ye terah roop hai jo praranbhik ya purani hiandi ke adhar hai. pan0 chakradhar sharma guleri ka mat sahi jan p data hai ki 11 vi shatabdi ki paravarti apabhransh (arthat avahatt) se purani hiandi ka uday mana ja sakata hai. kintu, sankraanti kal ki samagri itani kam hai ki usase kisi bhasha ke dhvanigat aur vyakaranik lakshanoan ki  poori-poori janakari nahian mil sakati.