हिन्दी का विकासशील स्वरूप -डॉ. आनंदप्रकाश दीक्षित
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- lekhak- d aau. anandaprakash dikshit
vikasashilata bhasha ka prakrit gun hainh usaki jivantata ka lakshan hai. jivan ke nanavish vyaparoan ki abhivyakti ke lie vyavahrit hone vali vah pratyek bhasha jo apana sansarg doosari bhashaoan se banae rakhati hai aur jnan ke nit nootan sandarbhoan se ju dati rahati hai, apani jivantata banae rakhati hai aur vikasit hoti rahati hai. doosare shabdoan mean, vyavaharadharmita aur gatimayata bhasha ki vikasashilata ko soochit karane vali do pramukh visheshataean hai.
padarth athava vikas ki do gatiyaan athava dishaean haian:
- praudh athava shasakt hote jana aur
- prakriti dvara nirdharit ooanchaee tak badhana. chooanki manushy buddhi sampann chetan prani hai, usaki praudhata aur vikas ka pata usake buddhi kaushal, vivek, chitan, achar vyavahar aur usaki sabhyata se lagata hai aur doosari or usake aangoan ki map se usake sharirik vikas ka nishchay hota hai. donoan ka samuchit vikas hi sachcha vyaktitv nirmata hai.
bhasha ka vikas bhi isi prakar ki do dishaoan mean hota hai. ek or vah praudh hoti chalati hai aur doosari or usaka prasar hota jata hai. pahali sthiti usaki arthagarbhita ki soochak hai aur doosari usaki vyapak svikriti ki. pahali se yadi usake aantarang vikas ka dyotan hota hai to doosari se bahirang ka. donoan ke sammilan se bhasha samriddh aur vishesh prabhavashalini banati hai.
hindi ke vikasashil hone ka arth bhi yahi hai ki vah ek or apane aantarang ka vikas karati chale aur doosari or vyapak svikriti pati jae. yoan samanyatah yah asha kisi bhi bhasha se ki jani chahie, kiantu hindi par isaka vishesh dayitv isalie hai ki bharatiy sanvidhan ke anusar use sangh ki rajabhasha aur vibhinn pradeshoan ke bich sampark bhasha ki bhoomika bhi nibhani hai. svabhavik hai ki aisi sthiti mean yah prashn uthe ki hindi kin dishaoan mean aur kitani vikasit hai ya ki usase vikas ke lie kya apekshaean ho sakati haian. hindi in apekshaoan ko kahaan tak poora kar pa rahi hai, ya usake lie kaun se sadhak ya badhak tatv haian aur unase kaise nipata jae.
bhasha ke vikas ki jin do sthitiyoan ki oopar charcha ki gee hai, unhean ham kramashah gunatmak vikas tatha sankhyatmak vikas bhi kah sakate haian. nisandeh sankhyatmak vikas bhi kisi bhasha ke itihas mean, usake adhikar ka nishchayak hota hai, kiantu usaki sthiti ek aise upakarak tatv ki si hai jisaki satta kisi doosare tatv ki tulana mean gaun mahatv ki hoti hai. bhasha ke sandarbh mean gunatmak hi pradhan roop se mahatvapoorn hai. isake bina koee bhasha adhikarik prayoktaoan ko sahayog prapt nahian kar sakati. hindi ke paksh mean sankhyatmakata ka b da bal raha hai, aur aj bhi vah hai, kiantu n to sadaiv usi ko ekamatr adhar manakar us par nirbhar raha ja sakata hai aur n ise bhulaya ja sakata hai ki usake sankhyatmak vikas mean pahale bhi usaka gunatmak vikas hi karan tha. aj ki sthiti mean us disha mean usaka vikas aur bhi adhik vaanchhit hai.
gunatk vikas ki do visheshataean ho sakati haian,
- lalit sahity ke roop mean usaki praudhata ka vikas aur
- jnanatmak sahity ki rachana aur usaki abhivyakti ki kshamata ka vikas.
aj jis sandarbh mean hindi ka vichar kiya ja raha hai, usamean lalit sahity ke roop mean usaki praudhata ka darshan utana mahatvapoorn nahian hai. yah bat is sandarbh mean bahut prasangik nahian hai ki hindi rashtr ki is ya us bhasha ki tulana mean kam sashakt aur praudh hai. rashtr ke samane jo chunauti hai vah lalit sahity ko lekar nahian hai, vyavaharik dharatal par bhashik sanpark aur usake madhyam se parasparik sahayog ki bhoomi taiyar karane ki hai.
lalit sahity ho athava jnanatmak, donoan hi sandarbhoan mean, kisi bhasha ko do staroan par vikasit hona or apani kshamata ka parichay dena p data hai. ek ke aantargat sahity ki nana prakar ki vidhaean rakhi ja sakati haian aur dekha ja sakata hai ki usamean adhikadhik kitani vidhaoan mean rachana ho rahi hai, doosara hai vishesh vidhaoan ke lie upayukt bhasha aur shabdavali ka vidhan. hindi ke vikas ke prasang mean bhi in donoan batoan ka saman mahatv hai.
manushy ki buddhi ne jivan aur jagat ke rahasy ko janane aur aur usaki aantarnihit shaktiyoan ka upayog karane ka sadiyoan pahale se jo upakram kiya hai usake parinam svaroop anekavish jnan shakhaoan ke dvar unmukt hue haian. darshan, ganit, jyotish ayurved, kala shilp tatha khagol vidya adi anek vidya shakhaoan tak manushy ki pahuanch bahut pahale hi ho chuki thi. kalapasaran ke sath jyoan jyoan manushy ke ragatmak sanbandh banate big date gaye usake jivan ki sankulata badhati gee aur prakriti tatha manav jivan ko lekar svayan manushy ne rahasyoan mean ulajhata aur ne avishkar karata chala gaya. yantr yug ne manushy ki anek purani avadharanaoan ko badala aur unaki jagah nee vidhaoan tatha nee takanik ne le li. parinamatah n keval anek nee shakhaoan ka vikas hua, ya kisi ek vidyashakha ke antargat grihit vicharoan mean se kuchh svatutr vidya shakha ke roop mean adhikadhik badhata gaya. tatpary yah hai ki aj jnan ke anant vistar ko vani dene ka kam saral nahian rah gaya hai. aj ki vikasashil bhasha ko in sabako sametate chalana hai. poochha ja sakata hai ki kya hindi aisa kar paee hai?
ashcharyajanak nahian hoga, yadi is prashn ka uttar hindi ke paksh se nakaratmak roop mean diya jaye. jis bhasha ko sadiyoan videshi bhashaoan ke shasan ne daboch kar rakha aur shiksha tatha kary vyavahar me madhyam ke roop mean ubharane nahian diya hai, usase yah asha ki hi kaise ja sakati hai? yaantrik yug ka yah ek b da dooshan hai ki manushy pooanji aur vyavasayikata ki drishti se apane kary kalap ko niyamit ya niyantrit karata hai. atev adhunik yug mean jab yaantrikata ke karan yah sanbhav tha ki hindi ka vikas ho tab bhi shiksha tatha kary vyavahar mean madhyam ke roop mean us sthan n milane ke karan vyavasayik jagat mean usaki arthopayogita siddh nahian ho paee aur isalie vaanchhit dishaoan mean badhane ka avasar nahian mila. svatantrata pane ke bad kul 35 varshaean ke kal mean jin vishayoan se vah shikshan madhyam se ju di unamean usaka paryapt vikas hua hai. ‘paryapt’ se tatpary yah hai ki snatak kakshaoan tak vishay ko samajhane samajhane ke lie samajashastriy aur kuchh vaijnanik vishayoan mean bhi pustakean ab upalabdh haian aur hindi madhyam se kala, vanijy aur vijnan mean shiksha di ja sakati hai. di ja rahi hai, yah kahana adhik thik hoga. yah shiksha matr hindi pravesh tak simit ho aisa nahian hai. aandhr pradesh mean usaki rajadhani haidarabad nagar mean tinoan sankayoan ka hindi madhyam mahavidyalay varshaean se saphalatapoorvak chal raha hai. phir bhi yah svikar kar lene mean koee hichak nahian honi chahie ki in vishayoan mean bhi hindi abhi poornatayah svabalanbini nahian ban saki hai. sath hi takaniki aur vidhi ya ayurvijnan jaise kshetr prayah achhoote p de haian.
is sthiti ke prati asantosh vyakt karate samay yadi is bat ko dhyan mean rakha jae ki ek to jin vishayoan mean aangrezi tatha doosari videshi bhashaoean mean vipul sahity prakashit ho chuka hai, jinamean nit nootan avishkar aur parishkaran ho raha hai, jinamean prachar prasar ke lie patr patrikaoan ki achchhi suvidha upalabdh hai aur jin vishayoan ki abhivyakti ki ek bandhi sadhi siddh bhasha n keval ban chuki hai, balki un vishayoan mean shikshit prayokta jinaka abhyast ban chuka hai aur videshi bhasha ka abhyas karate karate jise apani bhasha par adhikar nahian rah gaya hai aur isalie yah anajani aur atapati lagane lagi hai, unake vishay mean yah asha karana ki tis paiantis varsh ke antaral mean kisi bhasha mean unaki nianv bhi p d jayegi aur srot bhasha jaisa samriddh sahity bhi taiyar ho jayega, durasha matr hi hoga. anuvad ka hi sahara liya jae to bhi vaisa hona sanbhav nahian hai. bharat jaise vishal desh mean jahaan bahusankhyak pradeshik bhashaoan ko bhi vikasit hona hai aur jise takaniki, audyogik, aur vaijnanik vikas mean yantr-yug ki ek nee shakti banane ka chav haiai. jahaan daridrata aur ashikshata ke dabav mean ek to yoan hi manushy anupayog ya apavyay ho raha ho aur doosare any sare vikas ki tulana mean shiksha ka vikas ek gaun vishay ban gaya ho, is prakar ke vikas mean tvarit siddhi ki sanbhavana kam hi hai. aisi sthiti mean sanpoorn sahity ko apane mean samet kar chalane ki apeksha uchit yah hoga ki lakshy bhasha ki aisi adharabhoot samagri taiyar ki jae jisase usamean vaanchhit vishay ki abhivyakti sukar ho sake aur age ke lie maulik chiantan aur lekhan ki nianv p d sake. taiyari is bat ki karani hai ki ab se apani bat apane desh ki bhasha mean kahani hai is bat ki nahi ki sabase nata to d kar apane ap me simat aur siku d jana hai. apane se adhik sampann, samriddh aur vikasit deshoan ki ho d mean kh de hone ke lie n keval yantroan ki upalabdhi kafi hai, balki us sahity ki janakari bhi zaroori hai jisamean unaki upayogita aur sanbhavanaean bhi varnit haian. spasht hai ki aisi avastha mean srot bhasha se ji nahian churaya ja sakata. aj ka yug aantarabalanban ka hai aur vikasit deshoan mean bhi apani samriddh bhasha mean likhe gaye sahity ke atirikt itar deshiy bhashaoan mean likhit sahity se labh uthaya jata hai. phir yah samajhana ki hindi mean apana karyavyavahar aranbh kar dene par use chho d kar koee doosari bhasha samane rah hi nahian jayegi b di bhari bhool hai. hindi ke pratishthit ho jane par bhi usase usase adhik samriddh aur vikasit bhasha ya bhashaoan ka upayog bana rahega aur vicharoan ke adan pradan ke lie aantarrashtriy star par usaki avashyakata bhi bani rah sakati haiai, kiantu us sthiti mean aj ki tarah hamara sara bal us videshi bhasha ko usaki sari sookshmataoan mean pak dane aur usaka har drishti se adhikari banane par nahian hoga, balki parakiy aur doosari bhasha ki tarah use janane aur usase sar grahan kar lene par hoga. hindi ko isi dharm mean vikasashil bane rahana hai, sarvatha kisi dvar ko chand karake apana adhiraj kayam kar lena usaka abhisht nahian hai, kyoanki vaisa karane se svayan usake vikas ko thes pahuanchati hai.
vidhagat vishesh jnan ke prastutikaran ke sath sath hindi ko aantardeshiy vyavahar ki bhasha ke roop mean bhi panapana aur vikasit hona hai. yahaan bhi usaka sanbandh vibhinn vishayoan se rahega, kintu vidha ya vishay ki gahan sookshm vivechavana ko abhivyakti dene ki apeksha yahaan parasparik vyavahar ke apane takaje hote haian. bhasha ke sandarbh mean ye takaje usaki roop rachana se sanbandh rakhate haian. roop rachana se hamara tatpary bhasha ki shabd sampatti, paribhashik shabdavali ka gathan, abhivyakti ki saralata ya bodhagamyata, pathyaparakata, laghav aur vishay sambaddhata se hai. vyavaharik dharatal par vikasit hone vali kisi bhi bhasha ko in ya aise hi anek tatvoan ko apane mean samahit karana p data hai. dhyan rakhana chahie ki vyavaharikata ka arth bhasha mean koee aantarvirodh hai. is prakar ki svatantrata boli roop ki sima se age nahian badhati. apev vyavahar drishti se kisi bhasha ki taiyari ka arth hai usake manak roop ka sarv sulabh aur sahaj bodhagamy roop mean taiyar hona. isi sandarbh mean hindi ki sthiti bhi vicharaniy hai.
vyavahary bhasha ke roop mean hindi ki siddhata ka sabase pahala adhar usaki shabdavali aur shabd sanpati hi ho sakata hai. yahaan hamara samana 4 mukhy prashnoan se hota hai.
- kya hindi ke pas sab prakar ki abhivyakti ke lie shabdavali hai?
- kya vah shabdavali itani vyapak hai ki jina bhashabhashiyoan ke bich use shyavahut hona hai unhean bhi usamean kuchh parichit sa lage aur yathaprasang apani bhasha ke shabdoan ko usamean prayukt dekhakar ve n keval is bat ka atmatoshalabh kar sakean ki unaka sahayog bhi us bhasha ko prapt hai, balki yah bhi anubhav karean ki usaka prayog unake lie ekadam sahaj n bhi ho to bhi vah kathin nahian hai.
- kya usamean ne ne shabdoan ki rachana ki kshamata hai aur
- kya usamean vividh jnanashakhaoan ke lie paribhashik shabdavali hai? prashn aur bhi ho sakate haian.
in prashnoan par kramashah vichar karean. jahaan tak sab prakar ki abhivyakti ka prashn hai, mote taur par kisi bhi bhasha se yah apeksha ki ja sakati hai ki usamean sookshm, jatil aur gahan bhavoan aur vicharoan ko abhivyakt karane aur unhe subodh banane ke lie anukool shabdavali ho, sath hi usamean ukt laghav bhi ho. yoan to vidvanoan ki ray mean sabhi bhashaean vikasit hoti rahati haian, avashyakata anusar unamean ne shabdoan ka adan ya unaki rachana mean roopaantaran hota rahata hai. kieantu vikasashil bhashaoan ki yah samasya kuchh adhik gambhir hoti hai. jis vyavahar se hokar ve gujari hian nahi usaki bharapoor abhivyakti ki shakti bhi unamean nahian ho sakati. phir yadi un bhashaoan ko keval shabdik anuvad ki bhasha ka roop de diya jaye to ve n keval aprakrit ho utheangian, apitu unaki sahaj sanbhavanaean bhi kuanthit ho jaanegi. aranbhik sankraman kalin sthiti mean usaka upayog isi shabdik zaroori nahian hai. hindi ka yah durbhagy raha hai ki prashasanik vyavahar mean usaka upayog isi shabdik anuvad ke lie kiya gaya hai apane prakrit svabhav ko chho dakar aangreji vaky vinyas aur shabdavali ke pichhe makkhimar roop mean bhatakane ke karan usaka ek aisa kritrim roop ubhara hai, jo sarvajanabodhy hona to door svayan hindi bhashiyoan ke lie bhi durbodh aur kasht sadhy jan p data hai. usase ek prakar ki nirarthak jatilata utpann huee hai. yah nishchay hi usake vikasashilata ke lie dhatak hai. sahityik bhasha ke roop mean hindi ne sookshm, jatil aur gahan bhavoan ki abhivyakti ki paryapt kshamata arjit ki hai aur usaka upayog vyavahar bhasha ke dharatal par bhi kiya ja sakata hai, kiantu yadi ne chiantan, ne avishkar aur ne abhivyakti kaushal ke karan vah kahian kahian aangreji ki samakakshata mean nahian kh di ho pati, to usaka arth yah nahian hai ki usaki sanbhavanaoan ko bhi anadekha kar diya jaye. usaki prakriti ki raksha karate hue usake vikas aur sanvarddhan ke doosare upayoan ka sahara lena chahie.
doosare prashn ka uttar inhian do upayoan mean samahit hai. bhasha bhavoan vicharoan ki vahika hoti hai. kiantu koee bhi bhasha sanpoornataya atmanirbhar nahian hoti. usaki kshamata grahan se badhati hai. usi se usamean vyapakata ati hai. hindi ko apani kshamata badhane aur ukt prakar ki abhivyakti ka lakshy bhed karane ke lie isi grahan upay se kam lena hoga. bhasha ka vyapar vichitr prakar ka hota hai. vah doosaroan ki rrini hokar hi dhani hoti hai aur udar kahalati hai. hindi ko jin bhashaoan ke sahachary mean badhana aur b da hona hai, unase shabd grahan karana usake hit mean hai. in hitakariyoan mean sabase ooancha sthan apane desh ki sahachari bhashaoan ka hona chahie, usake bad aangreji ka. tatpary yah hai ki jahaan tak kisi abhivyakti ke lie apane desh ki bhasha me shabd mil sakate haian, unhean svikar karate chalana chahie. karan yah ki usase paraspar bandhuta badhati hai, parasparik sanvad ki bhoomi taiyar hoti hai aur hindi mean un shabdoan ki nee rachana ki sanbhavanaean bani rahati hai. lekin aangrezi se shabd grahan karane aur apane desh ki bhashaoan se shabd grahan karane mean abhi is bat ka aantar bana rahega ki chooanki aangrezi is desh mean bhi shikshitoan ke bich sarvajanik bhasha banakar rahi hai aur apane desh ki bhashaoan ke bich is prakar ka sanpark bahut hi kshin raha hai, atev aangrezi shabdoan ko jitani shighrata se vyapak svikriti mil sakati hai utani shighrata se vaisa ekamaty pradeshik bhashaoan ke sanbandh mean, kam se kam aranbh mean, sanbhav n hoga. doosari aangrezi shabd sidhe hindi mean kie ja sakate hai, kiantu bharatiy bhashaoan ke bich huee apasi doori ke karan yah kam sidhe hindi bhashiyoan dvara nahian kiya ja sakata hai. isake lie in doosari bhashaoan ko apani or se pradata ki bhoomika apanani p degi aur yah tabhi sanbhav hai jab hinditar bhashabhashiyoan dvara hindi ka vyavahar ho. ve hi avashyakata hone par apani bhasha ke shabdoan ko hindi ki bunavat meean dhal sakegean. yah kam aur tivr gati se sanbhav hua hota yadi hindi pradeshoan mean tribhasha sootr ko apanakar itar bhashaoan ko atmasat kar liya hota.
phir bhi yah dhyan rakhana hoga ki shabd grahan aniyantrit gati se nahian hota. yah nahian hai ki manamane dhang se chahe jis shabd ko prayukt kar diya jae. jin shabdoan mean jitani hi adhik arthavyanjakata, sankshiptata, uchcharan sukarata aur sukhad nadamayata hogi ve utane hi adhik shighrata se grahan kiye ja sakate haian. kiantu ek to is prakar ka grahan tab tak nahian hota jab tak ki mool bhasha mean yogy shabd milate rahate haian; doosare jab kabhi grahan ke prati khinnata barati jati hai to vah aise sthaloan par jahaan doosari bhasha keval vyapak banane ke nam par kisi doosari bhasha ke itane adhik shabd nahian le sakati ki vah unase shakti pate pate svayan durbal aur aksham pramanit hon lage. hamare aangreji jab-jab bat bat mean aangreji ke shabdoan ka prayog karate haian aur kriya, sarvanam ya avyay ko chho dakar jab poora vaky aangreji ke shabdoan se lad jata hai to vah hindi ka gaurav nahian badhata n use vishesh arthamay banata hai, balki isake viparit ya to usaki ya usake prayokta ki akshamata ki pramanit karata hai aur donoan ko upahas ka vishay banata hai. atev adan ki bhi ek sima hai aur mool bhashaoan ki sambhavanaoan ki khatm karake vaisa nahian kiya ja sakata. adan pravah apatit shabdoan ka hi hota hai, aur vah bhi usaki vyanjakata adi ko upayogi pakar hi. hindi mean n to aise shabdoan ka grahan anuchit hoga aur n hi aise shabdoan ka hoga jo bharatiy anyany bhashaoan mean ek hi arth mean prachalit haian aur tho de bahut roop bhed ke rahate bhi sabodhata ki drishti se upayogi haian.
kisi bhasha ki shakti aur sampannata keval is bat par hi nirbhar nahian hoti ki vah apane shabdakosh mean kitane shabd sanbhale hue hai, balki yah bhi usake lie anivary hai ki usamean navin shabdoan ki rachana ki shakti ho. yah rachana shakti jahaan prakriti pratyay ke yog se ati haian, vahian tatsam, deshaj aur itar shabdoan ke tadbhavikaran aur roopaantarikaran se bhi siddh hoti hai. anek bar bhasha deshaj shabdoan ko hi unake mool roop mean athava unhean vyakaran siddh karake aisa roop de deti hai ki ve unnat hokar tulyabal vale aur sammaniy ban jate haian. vikasashil bhasha ke lie yah gun amrit tuly hai. hindi mean bhi yah sadgun hai, par usaka jhukav tatsamata ki or hai. madhyakalin kaviyoan mean arabi pharasi ke kitane hi shabdoan ko apani bhasha mean n keval jyoan ka tyoan khapa liya tha, balki unako apane roop mean bhi dhal liya tha. vah kram chalate rahana chahie tha, kiantu tatsamata ke sath sath mool uchcharan ki suraksha ka adhunik kal mean aisa pravah aya ki kram bhang ho gaya. ham samajhate haian ki hindi ko apani us shakti ka upayog karane par vishesh dhyan dena chahie. keval tatsamikaran upayogi n hoga.
hindi mean is samay donoan pravrittiyaan chal rahian hai. ek paksh hai jo tatsam sanskrit shabdavali ka prayog karata hai aur doosara paksh samajavadi ya janavadi hai jo urdoo shabdoan ke mishran se ubharati bhasha ka apane lekhan mean prayog kar raha hai. hindi alochana mean to yah sthiti hai, kiantu any vishayoan mean abhi doosari shaili ka prayog nahian ho raha hai. vahaan abhi chooanki hindi ka prayah anuvad bhasha ke roop mean prayog ho raha hai aur arthashastr adi ke lekhak moolatah ya to abhi bhi aangreji mean soanchane ke abhyasth haian ya apane lekhan mean adhara granthoan ke roop mean unhean aangreji granthoan se hi sahara milata hai, aur hamari paribhashik shabdavali bhi sanskritanishth hai, ve sanskritanishth shaili ka prayog kar rahe haian. bhavishy mean yadi hindi ka aisa roop nikhar sake jo sanskritanishth to ho par jisamean hindi ki apani saral abhivyakti ko dabakar kathin sanskrit padavali ka ya isi tarah arabi pharasi ke kathin shabdoan ka prayog n ho aur avashyakata hone par itar bharatiy bhashaoan ke shabdoan ka mel ho, to hitakar hoga.
hindi mean paribhashik shabdabali ka bahut kuchh nirman ho chuka hai. phir bhi bhasha ke vichar ke sath nee nee shabdavali bhi banati rahati haian, atev yah nahian kaha ja sakata ki hindi is kshetr mean kisi antim sima par pahuanch gee hai. kiantu yah hindi ke hi kyoan, sansar ki kisi bhi bhasha ke vishay mean nahian kaha ja sakata. ek bar paribhashik shabdavali ki nianv p d jane par us kram ko age badhate jana sahaj aur saral ho jata hai, yadi vichar aur abhivyakti bhi usi bhasha mean ho. chooanki is prakar ki shabdavali ki rachana mean sankshiptata ko ek vishesh sadgun mana jata hai atev hindi ke lie yahi sabase sugam aur sahaj marg mana gaya ki usaki shabdavali ko sanskrit ka adhar diya jaye taki usaki samasikata, sandhi aur aur itar vidhiyoan ka labh mile. sath hi yah bhi mana gaya hai ki sanskrit par adharit shabdavali ko anyany bhashabhashi bhi grahan kar sakeangean aur vah shabdavali sabake lie sahaj madhyam ho sakegi. sahaj sanpark ke lie desh mean ek hi paribhashik shabdavali ka hona avashyak hai. kiantu is vishay mean bhi matabhed aur apattiyoan ki kami nahian hai. bhinn pradeshoan mean sanskrit ke hi shabdoan se ek hi aangreji shabd ke lie bhinn shabdoan ka nirman, prachalit aangreji shabdoan ko jyoan ka tyoan apanane ki akaanksha, navanirmit shabdoan ka anabhyast kanoan ko atapata lagana, antarrashtriy star par bodh aur sanpreshan ke lie upayogita aur apani apani bhasha mean paribhashik shabdavali ke nirman ke dvara usaki samriddhi ki chianta ne hindi paribhashik shabdavali ki svikriti ke vipaksh mean anek samasyaean utpann ki haian, jisase usaka vikas prabhavit hua hai. yahaan tak ki tab to rediyo ki tulana mean akashavani shabd bhi khijh aur upeksha ka vishay ho gaya hai.
ham yahaan bhasha ki rajaniti mean n jakar keval yah manakar chalate haian ki hindi ko apane hi hit ke lie dridhata se us niti ka anusaran karana hai jisase vah samriddh aur sashakt hoti jaye aur usaki sarvagrahyata bani rahe. isamean sandeh nahian hai ki paribhashik shabdavali ke nirman ke vishay mean sanskrit ka adhar hi lena hoga, kiantu usake sath hi yah bhi dhyan rakha jae ki manushy ko atit ki smriti satati to bahut hai aur vah use vartaman ki apeksha sukhad bhi man liya karata hai phir bhi koee vartaman ko chho dakar vahi jivan nahian jina chahata. atit to use keval shakti aur santosh deta hai, usake sanskar b di sookshmata se usake vartaman mean tar tar biandhe rahate haian lekin ne sandarbh mean apani upayogita siddh karate hue. bhasha ka vyavahar bhi kamovesh vaisa hi hota hai. vartaman mean jo hamare svabhav ban gaya hai aur jis bhasha ka prayog shikshitoan ke bich hota a raha hai, use sahasa tyagakar sanskrit ki or lautane ki kalpana sukhad to ho sakati hai, lekin utani hi door tak jahaan tak vah hamare vartaman aur abhyas ke mel mean rahe. atev ham samajhate haian ki paribhashik shabdoan me sabase pahale sammaniy aur svikary to ve haian jo sanskrit aur arabi pharasi se akar adhunik bharatiy bhashaoan mean bhi khap gaye haian aur jinaki alag se pahichan karane ki kisi ko avashyakata nahian p dati. doosare ve haian jo adhunik jnan ki sahi abhivyakti ke lie hamare yahaan darshan, dharm niti aur sahity adi se abhi bhi lie ja sakate haian aur apan uchcharan sauankary ke karan sahaj grahy hone ki sambhavana rakhate haian. tisare ve haian jo vartaman mean aangreji ke madhyam se aye haian aur jinako ham apani bhasha ke uchcharan mean dhal kar apane lie aur vaise hi doosaroan ke lie bhi, sahy aur arthavan banae rah sakate haian. chaithe ve haian jinhean bhinn paryay ke roop mean bharatiy bhashaoan me prachalit dekhate haian aur jinake bich se adhik prachalan aur adhik svikriti ya sahamati ke adhar par chayan kiya ja sakata hai. paanchave jo kee shabdoan ke yog ke karan uchcharan mean utpann asuvidha ya vilamb se bachane ke lie sanket shabdavali ke roop mean aangreji tatha any videshi bhashaoan meansaman roop se many haian. aur chhathe tatha aantim ve haian jo n to kisi roop mean dhale ja sakate haian, n jinake lie koee saral aur arthavan paryay ham de sakate haian. unhe jyoan ka tyoan lena hi p dega aur us din ki pratiksha karani p degi jis din ve dhis pit kar ya to hamare anukool ho jaeange ya us jnan shakha mean badhate badhate kisi din is dharati ka koee naya shabd sahasa janm le lega.
bhasha ki roop rachana ka sanbandh paribhashik athava any prakar ki shabdavali ke atirikt usake vyakaran, usake laghav aur usaki jatilata ya saralata se bhi hai. sabase adhik mahatvapoorn hai sookshm aur sahi arthabhivyakti. vyakaran bhasha ka niyamak hai aur use parinishthit banata hai. bhasha mean vah ek roopata lata hai aur use nirankushata se bachata hai. ekaroopata saralata ki vahika bhi hoti hai. aur sookshm abhivyakti ki sahayika bhi. anyatha anek shabd roopoan aur sanbandh tatvoan ke ek hi bat ke lie prachalan se sunishchit aur atapatapan bana rahata hai aur arth ki duvidha bani rahati hai. any bhashabhashiyoan ko kisi bhi doosari bhasha ke sikhane mean vyakaran ki bhinnata ke karan samanyatah kuchh kathinaee ka anubhav hota hi hai, par usase koee bhasha is tarah prabhavit nahian hoti ki apane mool roop ko parivartit kar de. parivartan ata hai kuchh logoan ke vishisht prayogoan ke prachalan se. un prayoangoan ki bhi arth ki drishti se koee n koee sarthakata honi chahie atah hindi ke vyakaran ko bhi badala ja sakata hai to is prakar ke sarthak aur vishisht prayogoan se hi bhasha ko sikhane mean vyakaran ko badhak manakar use sahaj gati se lena chahie aur us ke madhyam se hindi par adhikar prapt karana chahie. hindi ke vikas ke lie usamean anavashyak jo d to d karane se bhasha ki ekaroopata siddh hogi n us jo d to d ki koee sima rahegi. vyakaran ki sima mean rahate hue bhasha ke sanbandh tatvoan ke grahan tyag, shabd sangathan, sookshm bhed, punurukti athava vistar mean se bachat aur spasht kiantu paine aur ekadam lakshyanusari hindi ke lekhan ka prayatn jitana usake vikas mean sadhak ho sakata hai, utana doosara tatv nahian. hamari samajh se vishay aur roop ki us sannidhi ki upalabdhi mean hi hindi ka vikas nihit hai. yahaan is vishay mean adhik vistar ke lie avakash nahian hai, anyatha vastavikata yah hai ki ukt batoan ko kuchh aur adhik spashtata se prastut karana uchit hota.
tika tippani aur sandarbh
sanbandhit lekh
| kramaank | lekh ka nam | lekhak |
varnamala kramanusar lekh khoj
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