देवनागरी -देवीशंकर द्विवेदी
| 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- shri devishankar dvivedi
kisi samaj mean kisi vishesh bhasha ko apanane ke parinam ve nahian hote jo kisi vishesh lipi ko apanane ke hote haian. bhasha aur lipi alag alag vastuean haian. bhasha keval maukhik paranpara se bhi chalati rah sakati hai, usake lie lipi apanane tak ki avashyakata nahian hai, doosari or lipi kisi vishesh bhasha se hi bandhi mani jae, yah avashyak nahian hai, ek hi lipi ka anek bhinn bhinn bhashaoan ke lie upayog sanbhav hai, yah anivary nahian hai ki hindi bhasha devanagari lipi mean hi sikhi jae, yah kisi any lipi mean bhi sikhi ja sakati hai aur bina lipi ke bhi sikhi ja sakati hai. devanagari ka prayog keval hindi ke lie nahian kiya jata, marathi ke lie bhi kiya jata hai, any bhashao ke lie bhi devanagari ka prayog kiya ja sakata hai. gujarati, u diya adi ki lipiyaan devanagari ka hi kuchh parivartit roop hai. vastav mean sari ary bhashaean devanagari mean sahaj hi likhi ja sakati haian. devanagari ke aksharoan kuchh samanyatah parivartan parivarddhan ke dvara sansar ki bhashaoan ko alag alag prayog ke lie sahaj hi lipi pradan ki ja sakati hai. isi parivartan parivarddhan ke dvara sansar ki bhashaoan ko alag alag prayog ke lie sahaj hi lipi pradan ki ja sakati hai. isi parivartan parivarddhan ka ek ayam yah bhi hoga ki vartaman aksharoan ko bhinn bhinn bhashaoan mean milati julati lekin bhinn dhvaniyo ke lie kam me laya sakata hai.
devanagari ko prayah sansar ki anyatam vaijnanik lipi, ekamatr vaijnanik lipi ya poornatah vaijnanik lipi kaha ja sakata hai. is kathan ki samiksha karani ho to hamare liye yah jan lena avashyak hoga ki sansar ki sari lipiyoan mean vaijnanikata ke kaun kaun se lakshan kis kis matra mean haian. vastutah ham is kathan ki pariksha is prakar karate nahian haian.
lipi kya hai ? kya vah kuchh aksharoan (arthath akritiyoan) ka puanj matr hai ya usamean un aksharoan ka bhashagat mooly arthath uchcharan ya (chitralipi mean) arth bhi sammilit hai ? udaharan lekar kahean to yadi ham ‘karm’ likhean aur use vaidh roop se ‘liank’ padhean to kya ise devanagari lipi kaha jaega ? maian nishchit roop se nahian kah sakata ki bhinn log is prashn ka kya uttar deangean. pata nahian kisi ne yah prashn kabhi is atyantik roop mean apane samaksh rakha bhi hai ya nahian. mujhe lagata hai ki adhitar log ise devanagari hi kaheange yadyapi sath mean shayad yah bhi jo d deange ki isamean aksharoan ka dhvanigat mooly badal gaya hai ya badal diya gaya hai. prachalit udaharanoan ki samiksha karake deankhean. aangrezi ka ‘haim’ shabd roman mean likha ho to roosi bhashi use ‘nat’ padheange. roosi nam ‘natasha’ roosi lipi mean likha ho to aangreji bhashabhashi use ‘hamava’ padheange (is uchcharan mean dablyoo ke ant mean oopar ghuandi nahian hogi, rekha utarakar niche aegi, lekin is bhed par shayad aangreji samaj ka dhyan tak nahian jaega) arthath donoan bhashaoan mean prachalit lipi mean in aksharoan mean paraspar akriti samy hai. aangreji ki lipi roman hai, roosi ki lipi ka nam sirilik hai. doosari or aangreji aur phraansisi ka udaharan lean to ek hi prakar likha hua shabd aangreji mean ‘tren’ padha jata hai, ‘phraansisi’ mean traian padha jata hai. yahaan bhi donoan bhashaoan mean prachalit lipi ke aksharoan mean akriti samy nahian hai. namakaran ki sthiti yahaan bhinn hai. aangreji aur phraansisi in donoan hi bhashaoan ki lipi ka nam roman hai. marathi aur hindi mean ‘reph’ ki akriti mean bhed hota hai, kuchh aksharoan ke dhvanigat mooly mean bhi kuchh sthaloan par bhed milata hai, lekin donoan ki lipi ka nam devanagari hai. aangreji-phraansisi aur marathi-hindi mean lipi ke namakaran ki jo pravritti milati hai, usase roosi aangreji ki pravritti bhinn hai. ek antar yah bhi hai ki saman akriti vale aksharoan ke dhvanigat mooly mean paraspar jitana aantar aangreji aur roosi ke bich hai, any udahrit bhashaoan mean utana adhik aantar nahian milata. doosare aangreji aur roosi ki lipiyoan mean bhinn akriti vale aksharoan ki sankhya analp hai. lekin in donoan lipiyoan ke namakaran ka bhed in donoan karanoan se hai, aisa nahian samajhana chahie. roosi bhasha ke lie roman ko anukoolit karane vale vyakti siril ke nam par usaka namakaran kar diya gaya, yah sanyog ki bat hai. utane hi yadrichchhik roop se use roman hi kahate raha ja sakata tha, aantar karana hota to use ‘roosi roman’ kaha ja sakata tha.
isaka arth yah hua ki hamean sanbodhoan ko samajh lena chahie, prachalit namakaran se is prakriya mean koee sahayata nahian leni chahie. uparyukt charcha ke pariprekshy mean ham apane upayog ke lie nimnalikhit shabdavali nirdharit kar sakate haian.
- 1- akshariki ka kakahara-
aksharoan (letars) tatha chinhoan (dayakritiks) ki talika
- 2- lipi-
aksharoan tatha chinhoan ke sanyojan ki pranali
- 3- lipyukti-
lipi ka bhashayi ikaiyo (uchcharan ya arth lipi) se sanvad. dhyan rahe ki sadharatah is arth mean bhi ‘lipi shabd ka prayog prachalit hai.
- 4- vartani-
shabdoan, vakyoan adi ke lie apanaee jane vali lipyukti
chooanki devanagari moolatah sanskrit ke sandarbh mean thi, isalie ham usake purane roop ki hi charcha kareange kyoanki usaki vaijnanikata avaijnanikata ka uchit vivechan usake mool sandarbh mean hi kiya ja sakata hai. upayukt bat to yah hogi ki tathakathit sudharoan ke bad prapt hone vali usaki vichitr avasthaoan ka dyotak bhinn bhinn namoan se nahian to devanagari-1, devanagari-2, adi shirshakoan se karaya jae.
devanagari aksharoan ki talika ko varnamala kaha gaya hai kyoanki saskrit ke lie apanaee gee is lipyukti ka pratyek akshar vastutah ek varn (silebil) hota hai. svar to varnik hote hi haian, pratyek vyanjanakshar mean devanagari shuddh roop se (keval) ek varnamoolak lipi hai. ‘keval’ varnamoolak lipi mean pratyek varn ke lie ek svatantr akshar apekshit hoga, varnoan ke ghatakoan ka samy khojakar kisi ek aksharaansh, akshar ka chinh ka prayog usake ghatakoan ke lie nahian kiya jaega. udaharanarth, ‘k’ tatha ‘ka’ do bhinn bhinn varn haian, isake lie ೦ tatha ០ sarikhe chinhoan ka nirdharan karana ‘shuddh varnamoolakata’ hogi kyoanki inamean saman roop se vidyaman ‘k’ svanim ke lie koee ek aksharaansh prayukt nahian hua hai. aisi varnamoolak lipi mean aksharoan ki sankhya bahut adhik ho jegi.
devanagari ‘pradhanata’ ek varnamoolak lipi hai kyoanki usamean adhar varn ko banaya gaya hai yadyapi usake ghatak svanimoan ke samy vaishamy ka bhi labh uthaya gaya hai. is samy vaishamy ki upeksha karana ek mahatvapoorn vaijnanik tathy ki upeksha karana hoga. svanim ki satta svikar karake arth bhedakata ke star par laghutam vyavaharik ikaee ko pahachana gaya hai. yah ek vaijnanik saty ki upalabdhi rahi hai aur lipi nirman mean usaki vaanchhit upadeyata bhi rahi hai. doosari or bhasha ki svatah uchcharan yogy laghutam ikaee ‘varn’ hoti hai. isalie lipi ko varn moolak adhar dena bhi ek vaijnanik saty ko aangikar karana hai. is drishti se ham devanagari ki akshariki ko ‘svanimatmak varnamala’ (phonemik silebari) kah sakate haian. tisari ullekhaniy bat yah hai devanagari ke vyanjanaksharoan mean anivary roop se nihit manane ke lie ‘a’ mana hai. adhunik svanajh isamean i, u, adi ki apeksha koee any ‘moolata’ nahian khoj pate rahe haian. eks-re philmoan se yah rahasyodghatan hua hai ki uchcharan se poorv vakta ki jihva vakh ke praranbh ki anivary mool sthiti se utpann hone vale svar ko ‘mool’ svar manana bhi vaijnanik aur svanik tathy hai tatha vyanjanaksharoan me nihit manane ke lie usaka chayan bhi svabhavik aur vaijnanik hai. devanagari ki vaijnanikata avaijnanikata ka vivechan karane ke poorv hame us lipi ka vaijnanik dharatal thik thak samajh lena chahie.
jo log kahate hai. ki ‘a’ ko kahian ‘a’ to kahian ‘a’ likhana avaijnanik hai, ve devanagari ki vaijnanikata ka svaroop nahian samajh pae haian aur jane anajane roman lipi ke siddhaant se prabhavit ho gaye haian. devanagari ke atirikt aur koee lipi aisi nahian hai (usase sanbanddh lipiyoan ko chho dakar) jo svanimoan ke nirdesh ke sath sath varnoan ki sankhya aur unaki simaoan ka bhi nirdesh karati chalean. ‘a’ ke prayog se hamean jnat ho jata hai ki is varn nyashti par koee poorvavarti vyanjan ya vyanjananukram ashrit nahian hai, ‘a’ ke prayog se hamean yah soochana mil jati hai ki varn nyashti par koee poorvavarti vyanjan ya vyanjanukram ashrit hai. sanskrit mean vyanjan varn viral hai, isalie unake nirdesh ke hetu ‘a’ yukt antim vyanjanakshar mean ‘a’ ke lop ke lie halant chinh lagane se koee jhanjhat nahian badhata aur halant chinh se yah vyakt ho jata hai ki vyanjan apane poorvavarta vanik par ashrit hai. yah kahana bhi nasamajhi hai ki devanagari mean matraoan ka daean baean oopar niche lagana ‘avaijnanik’ hai. ‘vaijnanikata’ aur ‘ekaroopata’ samanarthi shabd nahian haian. ek drav ke jo lakshan hote haian usase milate julate sare dravoan ke vahi lakshan nahian hote. ek matra jis sthan par lagati hai doosari matra ka bhi usi sthan par lagana avashyak nahian hai. sanyukt vyanjanoan mean tatha matraean v any chihn lagane mean mukhy dhyey hota hai varn ka simaankan. sath sath is bat ka nirdesh diya jata hai ki varn nyashti kaun sa svar hai. is nirdesh ke lie matra kahaan lagaee jae, yah bat gaun hai. jo log kahate haian ki vyanjananugami svaroan ka nirdesh karane vali matraean anivaryatah vyanjanaksharoan ke bad sidhi rekha mean likhi jani chahie, ve svanimatmak vicharoan se prabhavit hote haian. ‘varn moolakata’ ke karan matraoan ka sthan utana mahatvapoorn nahian rah jata.
oopar kaha gaya hai ki devanagari lipi ki kuchh vaijnanikata usake svanik ‘yatharth’ ki hai. mool svar ‘a’ ki charcha mean isaka udaharan vidyaman hai. matraoan ka nirdesh yadi svanik yatharth ki bhi raksha kare aur anukram par dhyan dete hue ek sidhi rekha mean prapti ho to yah bat vaijnanik hogi. lekin sidhi rekha me anukramik roop mean inaka prapt hona lipi ke varnamoolak adhar k karan ‘avaijnanik’ nahian hone pata, vaijnanikata ke dharatal ki sankhya avashy hi ek rah jati hai. vaijnanikata ka yahi dharatal usaka mool dharatal hai. yah avashyak hai ki matraoan ke bhinn bhinn sthanoan par unake hone ka vaisa koee vaijnanik uddeshy nahian hai jaisa ‘a’’ ki akriti bhinnata ka.
matraoan ke sandarbh mean ek aur bat bhi ullekhaniy hai. varn mean sarvadhik shaktishali tatv hota hai usaki nyashti. varn nyashti ke lie matra ka prayog hone par usaka sthan gaun sa ho jata hai. ek to usaki akriti apekshakrit mahatvahin dikhati hai, doosare vyanjanaksharoan ke ird gird use apana koee aur dhooandhana p data hai. yah bat akaran nahian hai ki vidyarthi matraoan ke nirdesh mean jitani trutiyaan karate haian unaki tulana mean aksharoan ki tulana nagany si hoti haian. prashn yah uthata hai ki shaktishali tatvoan ki lipi mean gaun sthan dena aur vyajannaksharoan ko pramukh sthan dena kahaan tak tarkasangat hai. isaka ek uttar to yah hai ki lipi mean is pramukhata ya gaunata ke pradarshan ki koee tatrvik avashyakata nahian hai, kyoanki sampoorn varn ko mahatv dene ke bad is bat ka koee mooly nahian rah jata. doosara saiddhaantik uttar yah hai ki jis prakar pradarshan mean nianv ka mahatv nahian hota, us prakar varn nyashti ka bhi pramukh pradarshan me nianv ka mahatv nahian hota aur usi prakar varn nayashti ka bhi pramukh mahatv n hona svabhavaki hai. tisara vyavaharik uttar yah hai ki matraean vyanjanoan ka nirdrash karati to kee guni matraoan ki avashyakata p dati. jab kuchh matraoan ki avashyakata p dane par daean baean oopar niche sabhi sthanoan ka upayog karana p data hai, tab kee guni matraoan ke lie sthan khojana kitana kathin hota, isaki sahaj hi kalpana ki ja sakati hai.
devanagari akshariki ki akriti matr ki charcha ki jae to vaijnanikata avaijnanikata ka prashn hi nahian uthata. saralata aur kathinata ki bat avashy ki ja sakati hai, lekin yah bat bhi sapekshata ki hai. devanagari ke kuchh akshar isake kuchh any aksharoan ki apeksha saral kathin hai. isi prakar, devanagari, ke aksharoan ki apeksha saral kathin akshar sanbhav haian.
devanagari lipyukti ka vivechan karean. chooanki svanim ek vyatireki ikaee hai aur usaka mooly usaki karyakarita mean hota hai. isalie usake svanik paksh ka vivechan tatvatah avashyak nahian hai. is drishti mean kisi bhi svanim ke lie koee bhi akriti yadrichchhik roop se apanaee ja sakati hai. devanagari lipyukti is drishti se poornatah vaijnanik hai. yadi hamari akaanksha ho ki svanik p़ksh ki gaunata ke bavajood us dharatal par vaijnanikata ka nirvah kiya jae to devanagari mean amoolachool parivartan avashyak ho jaega. svan tatvoan ka nirdeshan karane vali lipi ke nirman ki sanbhavana ki vyavaharik kathinaee ka pahaloo to hai hi, ek saiddhaantik apatti yah hai ki bolakar pahachani jane vali laghutam ikaee svanim hoti hai, svanatatv nahian. aisi lipi ho to lekhan shram ki matra mean bhi vriddhi ho jaegi. in batoan ka samadhan karate hue aisa avashy kiya ja sakata hai ki aksharoan ki akriti ke nirdharan mean yadrichchhikata baratane ke bajae svan tatvoan ki akriti ke nirdharan mean yadrichchhikata barati jae aur unaka niyamit sanyojan karake poornakshar banae jaean tatha unake mooly nirdharan ka nirvah adyopaant kiya je. spasht hai ki devanagari aksharoan ka nirman aise siddhaantoan par nahian hua hai. p-ph ki akriti ka jo aantar mahapranatv ke abhav bhav ka nirdesh karata hai, vah v-k mean bhi vidyaman hai, lekin dhvanigat aantar ka vah isamean yugm mean nahian hai. bh-jh ki akriti mean bhi vahi aantar hai lekin dhvanigat aantar bhinn prakar ka hai. r-v ko nikat lane se kh akshar ban jata hai kiantu dhvanyatm dharatal par is tathy ka koee auchity nahian hai. dh-gh mean shirorekha khandit akhandit hone se kanthy-danty ka aantar nirdisht hua hai, m-bh mean shirorekha ka aantar vahi hai lekin dhvanigat aantar bhinn hai. sare kanth dant sparshi ka aantar shirorekha ke akhandit khandit hone se nahian nirdisht hota hai. d ke bad ek shoony jo dane se n ban jata hai, lekin svanik dharatal par is tathy ka bhi koee auchity nahian hai. t ke arddh vritt ko poorn vritt banakar usaka mahapran roop th prapt kiya jata hai lekin any mahapran roopoan ke lie yah paddhati anyatr nahian milati hai. t ke niche ek ghudi ki yog karane se usaka saghosh mahapran roop dh ban jata hai, ghudi ka yah mooly aur kahian nahian milata. n mean r ki akriti vidyaman hai lekin dhvanyatmak dharatal par isaka kaee auchity nahian hai. ek kh di rekha tho da niche jakar dh ko d kar deti hai. tho da oopar jakar n ko m bana deti hai. rekha ka dhvanyatmak mooly donoan prasangoan mean bhinn bhinn hai aur inamean se koee bhi mooly kisi bhi any prasang se nahian milata. p ke bhitar ki vibhajak rekha use sh banakar jo dhvanyatmak mooly arjit karati hai, vah mooly use v ko b banakar prapt nahian hota. aur in do mean se kisi mooly ke lie usaka prayog anyatr kahian nahian milata. d ko h banane vala chinh koee vyavasthit dhvanyatmak mooly nahian grahan karata aur kisi bhi dhvanyatmak mooly ke lie kahian anyatr prayukt nahian hota. ra ko s karane vali adi rekha bhi isi koti ki hai. matra bhed ke lie a aur a mean jo bhed milata hai, vah i tatha ee tatha u-oo mean nahian milata. aantim donoan yugmoan ke lie bhi matra bhed ke lie bhinn bhinn chinh prayukt hue haian. a-o, e-ai mean aisa nahian hua hai. akriti se aisa lagata hai ki a ka nirman u se aur ph ka nirman p se hua hai, dhvanyatmak vastavikata aisi nahian hai, i se jh ke nirman ka abhas hota hai, kiantu dhvanyatmak dharatal par isaki bhi koee sangati nahian hai. d mean jo chinh lagakar i banaya jata hai, usaka aisa koee sangat dhvanyatmak mooly nahian ban pata, n vah anyatr milata hai. chinh i par lagakar matra vriddhi karata hai, vyanjanaksharoan par vahi reph ban jata hai. p- ph mean jo bhed mahapranatv ka samavesh karata hai, u-oo mean vah matra vriddhi karata hai. ai ki matra hai lekin svayan ai mean usaka svaroop hai. lekin ye sari asangatiyaan asangatiyaan nahi rah jati kyoanki devanagari lipi mean aksharoan ke nirman ka adhar dhvani tatvoan ka sanyojan nahian hai.
devanagari varnamala ki ek ullekhaniy vaijnanikata isake aksharoan ki vyavasthit sanyojana hai. sabase pahale sparsh vyanjan die ge haian jo uchcharan sthan ki drishti se kramashah pichhe ki or se age ki or ate haian. pratyek varg mean ghosh aur pran ki drishti se vyanjanoan ka sthan nirdharit hai. vargoan ke aant mean varg nasiky ka sthan hai. sparsh vyanjanoan ke bad aantasth aur ooshm ate haian. inhean bhi pichhe ki or se kramashah age badhane ke kram se vyavasthit kiya gaya hai svaroan mean mool svar a (tatha dirgh roop a) ke bad adyopaant hrisv dirgh ke kram ke kram se agr pashch mool svar, phir pichhe se age ki or ka kram apanate hue shesh do mool svar rri, lri aur aant mean agr pashch dvisvar die gaye haian. dhyan rahe ki yah vaijnanikata devanagari lipi ki vaijnanikata nahian hai, keval usake aksharoan ki kramavyavastha ki vaijnanikata hai.
aksharoan tatha chinhoan ke sanyojan ki pranali mean prayah jatilata milati hai kiantu avaijnanikata nahian milati hai. oopar kaha ja chuka hai ki apane poorvavarti vyanjan ke bad ju dane vala varnik us vyanjanakshar mean matra ke roop mean jo d diya jata hai. sanyukt vyanjan yadi sidhi rekha mean likhe jate haian to usi kram mean padhe jate haian jis kram mean ve likhe gaye haian. yadi ve oopar niche likhe gaye hai to unhean padhane ke lie kramashah oopar se niche utara jata hai. is niyamitata ke bhitar milane vale vivaranoan se asangatiyaan milati haian. sare sanyukt vyanjanoan ke lie ade aur kh de aksharoan ka vikalp (kk kk) nahian hai, kuchh vikalp hai, kuchh mean koee ek roop hi prachalit hai, vyanjanaksharoan me se ‘a’ ka lop karane ke lie vividh paddhatiyaan haian. ek vikalp yah hai ki akshar ka uttaraansh na likha jae, parantu kuchh aksharoan mean (udaharanarth n, chh, t, th, d, dh, d,) yah vikalp nahian hai. reph jis akshar par lagata hai, usi nirdisht varn ke pahale uchcharit hota hai. lekin anusvar jis akshar par lagata hai, usase dyotit varn ke bad uchcharit hota hai. yadyapi reph aur anusvar donoan shirorekha ke oopar lagane vale chinh haian. kri + sh, t + rh tatha jh + n ke lie svatantr akshar hai jabaki any sanyukt vyanjanoan ke lie nahian hai.
devanagari lipyukti svanimashrit varnamala hai. lipi ka niyamit mooly jnat ho jane ke bad sanskrit ki vartani poorn vaijnanik hoti hai, isamean yadrichchha ke lie koee guanjaish nahian hai. vartani ya to uchcharan par ashrit hoti hai ya prasanganusar roop vaijnanik gathan (udaharanarth kayik, bhavuk) par. yah bat kahane ka bhi koee karan nahian dikhata ki sanskrit mean roopavaijnanik gathan par ashrit vartani uchcharan par bhi ashrit nahian thi.
hindi ke prasang mean devanagari lipyukti kuchh badali hai. hindi mean pharasi tatha aangreji se aee huee ya navavikasit dhvaniyoan ke lie devanagari mean kud chinh lagakar usaka anukoolan kiya gaya hai. vartani mean vaijnanikata bahut adhik hai yadyapi usaki vyakhya ke niyam kahian kahian jatil haian.
aisa hi anukoolan pratyek dharatal par kisi bhi bhasha ke lie devanagari mean kiya ja sakata hai. ek ullekhaniy suvidha yah hai ki isamean kam aksharoan ka prayog karana p data hai. 'kamal' likhane mean devanagari tin aksharoan ka prayog karati hai jabaki roman mean isake lie paanch akshar banane p date haian. devanagari mean ek sprihaniy antarrashtriy lipi ke gun haian. akhil bharatiy lipi ke roop mean usaka prayog tho da bahut hone bhi laga hai.
tika tippani aur sandarbh
sanbandhit lekh
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