हिन्दी भाषा और राष्ट्रीय एकीकरण -रविन्द्रनाथ श्रीवास्तव
| 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. ravindranath shrivastav
rashtriy ekikaran ki prakriya ke sandarbh mean bhasha ki mahatvapoorn bhoomika ki bat ko aj samajashastri aur bhasha vaijnanik saman roop se svikar karane lage haian. yah bat isalie bhi mahatv ki hai ki bhasha agar ek or rashtriy ekikaran ka mahatvapoorn upadan ban sakati hai to vahian doosari or vah samaj mean tanav dvand, vidvesh aur vighatan ki pravritti ko bhi janm de sakati hai. atah yah avashyak hai ki bhasha ki is duhari sanbhavana ko ham sajag bhav se samajhean aur ek aisi bhasha niti ko apanaean jo desh ke arthik aur samajik vikas mean sahayak ho, hamari bahubhashik yarthathata ke anukool ho aur jo rashtriy ekikaran ki prakriya mean sadhak ho. idhar hal mean aangreji mean prakashit do lekh samane ae haian jinamean is samasya ko uthane ka prayas kiya gaya hai par bharat ki bhashayi samasya ki pak d dhili hone ke karan jo nishkarsh unamean nikale gaye haian ve n keval bhraantipoorn haian balki ghatak bhi haian.. inamean pahala lekh sunanda sanyal ka ‘iz leangvej yunait pipul?’ (1981) hai aur doosara kuladip naiyar ka hai ‘e gavarnameant shud naॅt gloriphai e laiangvej’ (1982). in danoan lekhoan ki prishth bhoomi mean rashtriy ekikaran ki prakriya ke sandarbh mean hindi aangreji ki bhoomika ka prashn raha hai. donoan hi lekhoan ki dhvani yah rahi hai ki aj ham hindi ko zaroorat se jyada mahatv de rahe haian aur sarakar dvara hindi ko diya jane vala samarthan desh ke hit mean nahian hai. apane paksh mean in donoan siddhaantoan ne kuchh nirale tark diye haian, jisaki chhanabin aj avashyak hai kyoanki ye hi tark prayah hamean any vyaktiyoan dvara bhi sunane ko milate rahate haian.
sunanda sanyal ka yah mat hai ki hindi ki apeksha aangreji bhasha samajik niyantran ke kahian adhik avasar pradan kar sakati hai. aur yahi karan hai ki aj koee bhi vyakti ane bachchoan ko aangreji padhanean ke lie behisab kharch karane mean sankoch nahian karata. unake mat mean aangreji bhi bharat ke lie usi prakar svabhasha hai jis prakar hindi, ahindi-bhashioan ke lie. misal ke taur kisi telugu ya tamil bhashi ke lie agar aangrezi parayi bhasha hai to hindi bhi usaki apani bhasha nahian hai. yah ek saph aur sidhi bat hai. yah kahana keval ek vakchhal hi hai ki bharatiy bhasha hone ke nate hindi par adhikar prapt kar lena aangreji ke mukabale adhik asan hona chahie. is tark mean koee bal nahian hai. kuladip naiyar yah to svikar karate haian ki bharat mean hindi bolane aur samajhane valoan ki sankhya any bhashabhashiyoan ki tulana mean sabase adhik hai aur lokatantr mean sankhya ko mahatv dena hi chahie. atah hindi ko antatah rajabhasha banana hi hai. lekin unake anusar tritiy vishv hindi sammelan ko saphal banane ki yojana vastutah ag se khelane jaisa hai kyoanki isase bhashayi dvesh badhane ki sanbhavana hai. unake anusar n to hindi ke pragami prayog ki drishti se sarakar ko koee kadam uthana chahie aur n hi bhasha ko niyojit karane ke lie prayatn. hamean to us din ki matr pratiksha karani chahie jab dakshin ke ahindi bhashi pradesh svatah hindi ki svikriti ki ghoshana kar dean.
aisa lagata hai ki kuladip naiyar ‘bhasha niyojan’ ki sankalpana evan prakriya se poori tarah aparichit haian aur sunanda sanyal unase parichit haian lekin bharat ki bhashayi yarthathata ko janaboojhakar nakarana chahati haian unaki chianta us bhasha ki khoj aur sthapana ki taraph simati hai jo ya to vishal sabha par prabhutv rakh sake ya jo samajik niyantran ka sadhan aur shastr ban sake. sanpreshniyata, sanchar aur ekikaran ki prakriya adi ko bhasha niyojan ka lakshy banane ki apeksha ve rajyoan ke lie prabhuta sanpann bhasha ki bat uthate haian aur aangreji ko usake lie sarvadhik upayukt manate haian.
aangreji banam hindi aur hindi banam any kshetriy bhashaoan par vichar karate samay ham prayah yah bat bhool jate haian ki aangreji ko matrabhasha ke roop mean grahan karane valoan ki sankhya nahian ke barabar hai. 1971 ki janaganana ke anusar bharat ki poori abadi 548,195,652 hai par aangreji ko matribhasha ke roop mean ghoshit karane valoan ki sankhya matr 191,595 hai. isake atirikt hindi ko matribhasha ke roop mean svikar karane valoan ki sankhya 208,514005 hai. hindi kam se kam 6 rajyoan aur 2 sanghiy pradeshoan ki pramukh bhasha hai, yatha rajasthan (91.73 pratishat), hariyana (89.42 pratishat), uttar pradesh (88.54 pratishat), bihar (79.77), dilli (75.97 pratishat) aur chandigadh (55.96 pratishat). hindi bhashi pradeshoan mukhyamantri agar apane kshetroan mean bhasha aur sanprashan ki samasya, usake manakikaran aur adhunikikaran ki prakriya tatha any bhashaoan ke sath usake sambandh ke bare mean vichar karane ke lie kisi samay milate haian tab kuladip naiyar aise vidvan chiantit kyoan ho uthate haian ? kya unhean yah bhay hai ki bahusankhyak hone ke bavajood hindi, jo ab tak prabhuta-sanpann aangreji ke niche dabi sisak rahi thi, apana naya vyaktitv grahan kar legi ?
is tathy ki or bhi dhyan dena hoga kisi bhasha ka apana akhil bharatiy roop kya hai? sankhya ki drishti se hindi panjab (20.01 pratishat), pashchim bangal (6.13 pratishat), aandaman nikobar (16.07 pratishat) mean doosari pramukh bhasha ke roop mean hai aur kam se kam paanch pradeshoan mean tisare sthan par hai, yatha jammoo-kashmir (15.07 pratishat), asam (5.34 pratishat), maharashtr (5.02 pratishat), aandhr pradesh (2.28 pratishat) evan tripura (1.48 pratishat). aangreji ki shakti bharat mean dvitiy bhasha ke roop mean hai, yadyapi usake matrabhashiyoan ki sankhya nagany hai. par bharat ke dvibhashik samuday ke 25.7 pratishat log aangreji ka prayog karate haian. is drishti se hindi pichh di bhasha nahian hai kyoanki dvitiy bhasha ke roop mean isako apanane valoan ki sankhya 26.8 pratishat hai. is sandarbh mean hamean aangreji aur hindi ke adhar par janmi dvibhashikata ki prakriti par bhi dhyan dena chahie jisaki or sunanda sanyal poori tarah bekhabar haian (bhale hi vah samajabhasha vaijnanikoan ke mat se apani bat ko pusht karana chahate haian) hindi, pramukhatah adharabhoot dvibhashikata, samajik sanpreshan vyavastha ke us star se sanbandh rakhati hai jo jan jivan ki apani dainik avashyakataoan ka parinam hota hai. is taip ki dvibhashikata ki janani samajik avashyakataoan ka vah star hai jo n kisi aupacharik bhasha shikshan ki apeksha rakhata hai aur n hi kisi likhit bhasha ya sahityik manadand ka. ham is antarrajyiy bas addoan, relave pletapharmoan, vibhinn dharmik sthalo adi par saman vyavahar ki bhasha ke roop mean phalate phoolate dekh sakate haian. isake viparit aangreji jis sanbhrat taip ki dvibhashikata ko janm deti hai, vah do bhashaoan ke manak roop ki apeksha rakhati hai. yah bahut kuchh aupacharik paristhitiyoan ke bich doosari bhasha ke sikhane ka parinam hoti hai. spasht hai hindi ki shakti, bharatiy janajivan ki apani avashyakata aur samany jivan ki sanpreshan sanbandhi anivaryata ke sath hai jab ki aangreji ki shakti (?) bauddhik chiantan aur sanbhraant vyaktiyoan ke lie ‘prabhuta’ sthapan mean nihit hai.
yah bhi dhyan dene ki bat hai ki bharat ek bahubhashiy desh hai. isilie rajabhasha aur rashtrabhasha ke roop mean isaki bhashayi samasya jatil roop mean hamare samane ubharati hai. prayah ham in donoan bhasha prakaryoan ke aantar ko pak d nahian pate isalie yah avashyak hai ki ham sankshep mean bahubhashi deshoan ke sandarbh mean rajabhasha banam rashtrabhasha ke prashn par vichar kar lean.
bahubhashi desh ki sanpreshan vyavastha anivaryatah sanpark bhasha arthat brihattar parinam par ‘liangua phraianka’ ko janm deti hai. rashtriy sandarbh mean kabhi isaka roop rajabhasha ko janm deta hai aur kabhi rashtrabhasha ko. rajabhasha ka sanbandh rashtravadita (neshanelizm) se rahata hai, vah rashtr ko rajanitik aur arthik drishti se ek sootrata mean baandhane ke kam mean ane vali prashasanik prayojanoan ki bhasha hoti hai. isake lie yah zaroori nahian hai ki vah bhasha apane desh ki hi ho. rashtrabhasha ka sanbandh rashtriyata (neshanelizam) se rahata hai, usake pichhe jatiy pramanikata aur ‘gret tredishan’ ki shakti kam karati hai aur usake sahare samaj rashtr ke star par samaj aur sanskriti ke sandarbh mean tadatamy sthapit karata hai aur apani samajik asmita siddh karata hai.[1] pratyek desh rashtriyata aur rashtravadita ke dvand ka samadhan apane dhang se karata hai. udaharan ke lie, ghana aur gauanbiya ne rashtravadita ki pravritti se prerit hokar us bhasha ko desh ki liangua phraianka ka star diya jo svatantratapoorvak shasakoan (videshiyoan) ki bhasha thi. izarayal, thailaiand, somaliya, ithopiya adi deshoan ne rashtriyata se anupranit hokar aantarakshetriy star par phaili apani desh ki liangua phraianka ko rashtrabhasha ka darja diya. par bharat, shrilanka, maleshiya adi aise deshoan ke samane samasya jatil thi kyoanki paranpara arjit aur sanskriti-samarthit isamean kee samunnat bhashaean rashtrabhasha ki davedar banakar aeean. in deshoan ne apana doosara hi rasta apanaya.
yah dhyan dene ki bat hai ki yadyapi bharatiy sanvidhan ke anuchchhed 343 ke anusar ‘sangh ki rajabhasha hindi aur lipi devanagari’ hogi’ par usi anuchchhed ke khand 2 ke anusar sanvidhan ke praranbh se pandrah varsh ki kalavadhi ke lie un sab rajakiy prayojanoan ke lie aangreji bhasha ka prayog kiya jata rahega jinake lie vah pahale se hi prayog ki jati thi. aisa bataya jata hai ki aangreji ke sthan par prashasanik vyavahar kshetr mean tatkal prayog mean lane ke lie hindi bhasha ko n to samarth mana gaya aur n hi utani vikasit. doosara karan yah bhi ho sakata hai ki is ekaek parivartan se ahindi bhashioan ko kafi asuvidha hogi jisase prashasan tantr me kafi lanbi darar p d jaegi. in sab batoan ko dhyan mean rakhakar yah vyavastha ki gee ki 1965 tak sthiti yathavath bani rahe taki ek taraph hindi ko samriddh kar use prashasanik prayojanoan ki samarth bhasha bhi bana liya jae aur ahindi bhashioan ko itana samay bhi mil jae ki ve any bhasha ke roop mean hindi mean vyavaharik dakshata prapt kar lean.
sanvidhan ke anuchchhed 344 (2) ke anusar rashtrapati ko yah adhikar prapt hai ki ‘sangh ke rajakiy prayojano ke lie hindi bhasha ke uttarottar adhik prayog’ aur ‘sangh ke rajakiy prayojanoan mean se sab ya kisi ek ke lie aangreji bhasha ke prayog par nirvandhan (ristrikashn)’ ke lie ayog sansadiy samiti ka gathan kare. is adhar parasanh1955 mean ek rajabhasha ayog aur usaki sipharish par vichar karane ke liesanh1957 mean ek sansadiy samiti ka gathan kiya gaya. poori vastusthiti aur samajik vatavaran ko dhyan mean rakhate huesanh1965 mean ayog aur sansadiy samiti ne yah sipharish ki ki aangreji ka prayog abhi bhi yathavath bana rahe aur hindi ki samriddhi aur vikas mean aur gati lane ke lie sarakar prayatn kare. in sipharishoan ko vyavaharik roop se lagoo karane ke lie sansad ne 1963 mean ek rajabhasha adhiniyam parit kiya. is rajabhasha adhiniyam ki dhara 3 ke anusar un sabhi prayojanoan ke lie aangreji ke prayog ki bat kahi gee jinamean vah prayukt hoti aee thi. char varsh badasanh1967 mean rajabhasha (sanshodhan) adhiniyam parit hua. is sanshodhit adhiniyam ke anusar yah chhoot di gee ki sarakari karmachari hindi ya aangreji mean kam kar sakata hai. jo kshetr dvibhashikata ke lie anivary mane gaye (jinamean hindi aur aangreji donoan bhashaoan ke prayog ko anivary mana gaya hai) ve haian -
(k) sankalp, samany adesh, niyam, adhisoochana, tatha prem vijnapti
(kh) sansadiy riport tatha sarakari kagaj patr aur
(g) sanvida, kararanama, laiseans, paramit, teandar, notis, aur sarakari pharm.
rajabhasha sanshodhan adhiniyam ne hindi-aangreji dvibhashik sthiti ki hi pushti ki hai. is adhiniyam ne yah bhi nirdharit kiya hai ki keandr sarakar ke jitane bhi karyalay v mantralay haian ve apas mean hindi bhasha mean patrachar kar sakate haian lekin unake aangreji ka anuvad tab tak sanlagn kar bheja jae jab tak sanbaddh mantralay ya karyalay ke adhikari hindi ki vyavaharik dakshata prapt nahian kar lete. sanvidhan ke anuchchhed 347 ke anusar ek rajy tatha doosare rajy tatha kisi rajy aur bharat sangh ke bich sanprashan madhyam ke lie vah bhasha, rajabhasha ke roop mean vyavahar mean laee jaegi jo sangh ke rajakiy prayojanoan ke lie us samay pradhikrit bhasha hogi. lekin isake sath usi anuchchhed mean yah bhi kaha gaya hai ki yadi do ya adhik rajy is bat ka karar karate haian ki aise rajyoan ke bich paraspar sanpreshan vyavastha ke lie bhasha hindi hogi to sanpreshan mean lie hindi bhasha ka prayog kiya ja sakega.sanh1967 ke rajabhasha sanshodhan adhiniyam mean yah vyavastha ki gee ki kendriy sarakar tatha rajy sarakaroan ke bich patr vyavahar aangreji mean tab chalata rahega jab tak ahindi bhashi rajy hindi mean patr vyavahar karane ke lie svayan nirnay nahian le lete. aisi sthiti mean agar ek rajy doosare rajy ke sath hindi mean patrachar karata hai to usake sath aangreji anuvad ki prati bhejana avashyak hai.
rajabhasha sanshodhan adhiniyam nean dvibhashik prakriya ko badhava hi diya. yah gaur karane ki bat hai ki svadhinata sangram ke agrani tatha many kaangresi neta (mahatma gaandhi, lokamany tilak, madanamohan malaviy adi) sabhi yah manate rahe ki bharatavarsh ki rajabhasha ke lie yadi koee bhash sarvadhik upayukt hai to vah ekamatr hindi hi hai. mahatma gaandhi ne to doosare gujarat shiksha sammelan ke sabhapati pad se bolate hue 1917 mean yah kaha tha ki rashtriy bhasha vahi ho sakati hai jo sarakari karmachariyoan ke lie sahaj aur sugam ho, jo dharmik, arthik aur rajanitik kshetr me madhyam bhasha banane ki shakti rakhati ho jisako bolane vale bahusankhyak hoan aur jo poore desh ke lie sahaj roop se upalabdh ho aangreji kisi bhi tarah is kasauti par khari nahian utarati. unake anusar hindi hi ekamatr vah bhasha thi jo unake dvara nirdharit avashyakataoan ko poora karati thi jahaan tak hindi bhasha ki vyapakata aur vyavahar shakti ki kshamata ka saval hai gaandhi ji ke 1917 ke bharat ki sthiti yah thi ‘hindi bolane vala jahaan bhi jata hai hindi ka prayog karata hai aur koee vyakti is par ashchary vyakt nahian karata. hindi bolane vale hindoo dharmopadesh aur urdoo bolane vale maulavi sanpoorn bharatavarsh mean dharm aur acharan sanbandhi apane bhashan hindi ya urdoo mean dete paye jate haian. auroan ki bat to door yahaan tak ki ashikshit bahusamaj bhi unhean samajh leta hai. yah bhi sthiti hai ki jab ek ashikshit gujarati uttar bharat mean ata hai to vah toothi phooti hindi bolane ki koshish karata paya jata hai par jab uttar bharat ka koee bhiya banbee mean daraban ka kam karata hai, vah banbee ke sethoan se gujarati mean bat karane se iankar kar deta hai aur ye unake malik gujarati seth haian jo tooti phooti hindi bhasha mean unase bat karate pae jate haian. gaandhi ji ke anusar yah kahana galat hai ki madras mean bhi bina aangreji ke kam nahian chalaya ja sakata. unhoanne hindi ke sahare madras mean bhi saphalatapoorvak apana kam chalaya.
gaandhi ji ya any kaangresi netaoan ne svatantrata sangram ke dauran hindi ko rashtrabhasha ke roop mean manyata dilae jane ki koeshish ki. rashtrabhasha yadi rashtriyata ki bhavana ke soochak roop mean siddh hoti hai tab usake do lakshan apas mean guandhe roop mean milate haian bhitari taur par desh ko ekatabaddh karane ki pravritti aur antarrashtriy star par bahy roop mean desh ko vishisht siddh karane ki pravritti. haॅgan (1966) kisi bhi any ikaee ki tarah rashtrabhasha ka bhi kam abhyantar aantar aur aur vibhed ko kam karana or bahy aantar aur vibhed ko ubharana hota hai. isaka adarsh hota hai abhyaantar ekata aur bahy vishishtata. abhyantar ekata ke lie agar bahubhashi deshoan mean yah avashyak ho jata hai ki matribhasha ke sath hi ek any bhasha ‘liangua phraianka’ ke roop mean ubhare to bahy vishishtata ke lie yah bhi zaroori hai ki ‘liangua phraianka’ ke roop mean rajabhasha ka darja pane vali bhasha svadeshi ho.
abhyaantar ekata aur bahy vishishtata ke roop mean hindi ko rashtrabhasha ka darja dilane ka prayatn svatantrata prapti ke pahale bhi hota raha aur svatantrata prapti ke bad bhi. pradhanamantri iandira gaandhi ka yah kahana tha ki ‘yah sach hai ki koee bhi desh apani matribhasha ke dvara hi age badh sakata hai. ham doosari bhasha sikh sakate haian, bol sakate haian, lekin naye vichar usase paida nahian hoete. ne vichar keval apani matribhasha ke dvara hi nikal sakate haian. isalie hamean bharat ki sabhi bhashaoan ko age badhana hai, protsahan dena hai aur hindi ka to ek vishesh sthan hai hi. ham chahate haian ki jaldi se jaldi bharat ke sabhi log agar hindi n bol sake to kam se kam samajh to sake maian samajhatian hooan, yah kam age badh raha hai. itane badhe desh mean, jahaan itani bhashaean haian vahaan desh ki ekata ke lie avashyak hai ki koee bhasha aisi ho, jise sab bol sake, jo ek k di ki tarah sabako mila jula kar rakh sake. isilie hindi ko badhana ham sab ka kam hai’.
yah gaur karane ki bat hai ki svatantrata poorv ke sabhi prayatn rashtrabhasha ke lie the jo bhasha (hindi) ke madhyam se desh ko ekatabaddh kar use aantarrashtriy nakshe par ek svatantr rashtr ke roop mean sthapit kare ke lie the. isake bhitar akhil bharatiy prashasanik prayojanoan ke lie siddh bhasha prakary bhi the aur sanpoorn bhoobhag ki saanskritik ekata ko ek hi sootr mean abaddh karane vale tatv bhi samahit the. par bharatiy sanvidhan ne bhasha ke sandarbh mean ekasootrata ki kalpana ko keval prashasanik prayojanoan tak simit kar rashtrabhasha ke roop mean hindi ke vikas ko sangh ki rajabhasha matr tak simit kar diya. bharatiy sanvidhan mean jahaan bhi akhil akhil bharatiy star par sangh ki bhasha ke roop mean hindi ki bat ki gee hai use rajabhasha hi ghoshit kiya gaya hai. sach to yah hai ki hindi ke roop mean siddh abhyaantar ekata aur bahy vishishtata ki rashtriy chetana par svatantrata prapti ke sath hi duhara dabav p da jisake prabhav se bharatiy sanvidhan ke bhasha sanbandhi adhikaniyam bhi sarvatha mukt nahian kahe ja sakate.
yah tathy bhasha ki antarnihit sankalpana ke bhitar hai ki bhasha apane bhashayi samaj ke sadasyoan ke bhitar samajik asmita ki bhavana ko prashray deti hai. har bhasha n keval vibhinn boliyoan ko apane bhitar samet kar ek samagr ikaee ke roop mean ubharati hai varanh matrabhasha ke roop mean boliyoan ko svikriti dete hue bhi samajik dharatal par unake bolane valoan ke bich n keval sanpark sadhan ka kam karati hai varanh unake bhitar tadatmy bhav paida kar ek samaj ke sadasy hone ki dharana ko chetanabaddh karati hai. samajik star par ek hone ki yah chetanabaddh dharana bhi ‘abhyantar ekata arthat vibhinn boli bhed (avadhi, braj, bhojapuri, rajasthani adi) ke bavajood bhi ekabhashi (hindi) hone ki dharana aur bahy vishishtata arthat ek hi bhoobhag ki any bhashaoan (tamil, bangala, gujarati adi) se bhinn siddh karane ki pravritti. bahy vishishtata janapadiy un samoohagat lakshanoan ko ubharane ka prayatn karati hai jo sthaniy sanskriti aur sahity ke dharohar hote haian aur jo us bhashayi samaj ki sukh samriddhi ki sankalpana ko sakar karane mean sahayak hote haian. isilie jab prashasan ki suvidha ke lie bharat ko vibhinn janapadiy pradeshoan ke roop mean punargathit kane ka prayas hua tab usake is bhashayi adhar ki upeksha n ki ja saki. pradeshoan ka bhashayi adhar kya raha hai usake bare mean adhik kahane ki avashyakata nahian. haan, yah tathy avashy hamare samane hai ki ve sabhi pradesh bahubhashi haian. par pradeshoan ke gathan aur sima nirdharan ke samay ‘damineant’ bhasha ki sankalpana se ham kabhi apane ko mukt nahian kar sake haian. yahi karan hai ki jab kisi vikasit chetana vale bhashayi samaj ko gaun sthan mila hai aur damineant bhasha ka bhashayi samaj usake pragati me badhak hua hai. bhashayi dange ka vibhats roop bhi samane ubhara hai.[2]
sanvidhan ki ashtam anusoochi mean is prakar aj 15 many pradeshik bhashaean haian. jinamean se adhikaansh bhashayi samaj ki asmita ki sadhak haian aur bahy vishishtata ke roop mean apane svatantr astitv ki akaankshi haian. itihas ki janapadiy sah-anubhootiyaan or sahity ki bhashabaddh chetana unaki akaankshaoan mean apana rang bharati hai. sthaniy sukh samriddhi ki lalasa aur kshetriy star par arthik suraksha ki bhavana unaki apan asmita mean pran phooankati hai. isalie jab kabhi bhi akhil bharatiy star par rashtriy bhasha ke roop mean kisi ek bhasha (bhale hi brihattar bhagoan mean samajhi jane vali aur saanskritik punarjagaran ke samay sarvadhik prayog mean ane vali hindi bhasha hi kyoan n ho) ko manyata dene ki bat uthi hai, any bhashayi samaj ne is shankalubhav se dekha hai. kahian isase unake bhashayi samaj ki vishishtata khandit to nahi ho rahi ? kahian isake parinam svaroop unake samaj se arthik vikas ka rasta avaruddh to nahi ho raha ? kahian koee aur bhashayi samaj badhakar unaki jatiy chetana ki hin siddh to nahian kar raha hai ? doosari bhavana yah bhi samane ubhari hai ki bharat agar ek rashtr hai to jis prakar ‘hindi bhashayi samaj’ usaka ek aang hai, usi prakar ham bhi usake ek aang haian, phir ek aang ki bhasha poore rashtr ka pratik ban ‘rashtrabhasha’ kaise aur kyoan n bane ? yah bhi tark ubhara gaya hai ki jis prakar kisi rashtr ke lie yah avashyak nahi hai ki usake sabhi sadasy ek dharm ke manane vale hoan, unake khan pan, riti-rivaj aur acharan vichar roodhi़yaan ek hoan, isi prakar usake lie yah bhi zaroori nahian ki usake lie ek hi rashtrabhasha (bhasha nahian ?) ho. par yah bhi sach hai ki bhashaoan ki is bhinnata aur samajik asmitaoan ke bhed ke bavajood yah hamesha anubhav kiya jata raha hai ki alag alag bhashaoan ke bich k di ke roop mean koee bhasha avashy honi chahie. prashasan ki suvidha aur akhil bharatiy star par sanpreshan vyavastha ke lie ek sanpark bhasha desh ki niyati hai. isalie hindi ko ekanishth ‘rashtrabhasha’ ke roop mean manyata dene ke paksh ke samarthak bhi adhikaanshatah use prashasanik prayojanoan ke lie siddh ‘rajabhasha’ ka darja dene ke lie sahamat ho gaye.
lekin isake sath pashchaty shiksha ke vatavaran mean pala aur svatantrata poorv ki videshi prashasan vyavastha ka sanskaragrast vyaktiyoan ka ek aisa varg bhi hai jo rashtrabhasha ya rajabhasha ki samasya ko hindi aur pradeshik bhashaoan ke sanbandhoan mean n dhooandhakar hindi aur aangreji ki pratidvadvita ke roop mean ubharana chahata hai. unake tarakash ke tir rahe hai aantarrashtriy sanbandh, vaijnanik upalabdhiyaan, arthik vikas, vikasit bhasha roop adi. inake sath unaka yah bhi kahana hai ki rajanitik aur arthik drishti se rashtr ko ek hone ke lie yah zaroori nahian ki usaki rajabhasha, us desh ki hi koee bhasha hai. akhir svitjaralaiand mean tin rajabhashaean haian aur unamean se koee bhi us desh ki nahian hai. isi prakar beljiyam ki svikrit danoan rajabhashaoan mean se donoan hi to us desh ki apani bhashaean nahian haian aur man bhi lean ki rajabhasha, usi desh ke bolane valoan ki koee bhasha ho, to aangreji bhasha ko ab bharat ki ek bhasha ke roop mean hi man lena chahie kyoanki ek or to akhil bharatiy star par prashasan ke lie yah pahale se hi siddh bhasha hai aur doosari or yah bharatavarsh ke poore buddhijivi varg ki vah bhasha hai jisake madhyam se vah adhunikatam jnan grahan aur abhivyakt karati hai (ye sabhi tark samasya ke ek aanshik paksh ko ubharate haian aur soanchane samajhane ki ek bhramak disha ke parinam hai.) yah anyatr[3] dikhalaya ja chuka hai. yahaan itana kahana hi alag hoga ki ye sabhi tark uchch shiksha prapt kar ek bahut hi simit varg ki adhikar raksha aur prabhuta shakti ko apane svarth hitoan tak baandh rakhane ki bhavana se moolatah prerit haian. shasan tantr ka prasar kar agar usamean janata ke adhik se adhik sahayog lene aur usase sanbandh sthapit karane ki bat lokatantr ki dhvani mean hai to kisi aisi hi bhasha ko rajabhasha ke pad par uthana hoga jisake bolan samajhane vale sabase adhik hoan aur jisaka prachar aur prasar bahuayami ho. aj ki sthiti mean vah hindi bhasha hi hai. par isake sath yah bhi sach hai ki uchch shiksha prapt yah adhikari varg hi bharatiy prashasan ki dhuri bana baitha hai aur matr hindi ko rajabhasha ka madhyam banane se agar kisi ke hitoan par sabase karari chot p degi to vah yahi varg hoga. shasanatantr ki vyavaharik suvidha ke lie hi moooolatah hindi aangreji ki dvibhashik sthiti sanvaidhanik avaj ki vidanbana ke roop mean suni ja rahi hai.
rajabhasha (prashasanik prayojanoan ki bhasha) aur rashtrabhasha (saanskritik asmita ki bhasha) ke bich ke yarthath sadhanoan ke roop mean hiandolean leti hindi ki niyati ki yahi avaj sanvidhan ke anuchchhed 351 mean milati hai jahaan usaki bharat ki samasik sanskriti ke sab tatvoan ki abhivyakti ke madhyam banane ki bat ki gee par jisako aupacharik drishti se keval rajabhasha ke dayitv aur soochak tatv ke roop mean manyata di geean haian.
jaisa pahale sanket diya ja chuka hai, phishamain (1971) ne is niti nirnay ke adhar par ki kis bhasha ko rashtriy star par pratishthit kiya jae rashtroan ko tin vargoan mean vibhajit kiya hai. unake anusar k-taip ke nirnay lene vale rashtroan ka varg hai jo jatiy pramanikata aur ‘gret tredishan’ ki shakti ke dabav se mukt hokar apane desh ko ek sootrata mean baandhane ki or pravritti haian. is varg mean unake buddhajiviyoan ki avaz suni jati hai jo ‘adhunikata’ se prabhavit hokar apane desh ko samunnat karana chahate haian. isake viparit kh-taip ke nirnay lene vale rashtroan ka varg apane chiantan ke pichhe hamesha jatiy pramanikata aur ‘gret tredishan’ ka dabav mahasoos karata hai. yah varg is vichar se prerit rahata hai ki samajik ekata aur jatiy samaanjasy ki bhavana ko jagrat karane ke lie koee ek svadeshi bhasha hi rashtrabhasha ki davedar bana sakati hai. g-taip ke nirnay lene vale rashtroan ki chiantan prakriya jatil hoti hai. aise rashtr yah man kar chalate hai ki kshetriyata ki sthanik pravritti se prerit samajik varg ka yug bit gaya aur usase oopar uthane ka arth hi hota hai dvibhashik banana. is drishti se dvibhashikata ki sthiti aj samany vyakti ki hi niyati nahian hai apitu yah sthiti poore rashtr ki hai. keval rashtr ke dharatal par siddh pradeshik (kshetriy) bhashaoan aur aantar kshetriy sanpark sootr sthapit karane vali bhasha ke bich ki dvibhashikata zaroori nahian apitu desh ko adhunik banane aur duniya ke any deshoan se sanbandh sthapit karane ke lie bhi yah zaroori hai ki kisi ek videshi pashchaty bhasha ko svikar kar duhari dvibhashikata ko ham badhava dean.
nishchay hi bharatavarsh agar kisi varg mean rakha ja sakata hai, to vah ‘g-taip’ ke nirnay lene vale deshoan ka varg. par yahaan ki sthiti utani saral nahian jitani ki phishamaiann samajhate haian. rashtrabhasha ke chunav ke pichhe yahaan anek aisi pravrittiyaan kam karati rahian hai jinaka apas mean talamel baithana bahut saral n tha. kam se kam char nishchit dharaean to samane ubhar kar atian haian:
(1) rashtriyatavadi dhara yah manakar chalati hai ki sanskrit bhasha sanskriti sabhyata ki hi nahian varanh anek bharatiy bhashaoan ki janani hai jin bhashaoan isaka parivarik sanbandh nahian bhi raha usako bhi yah prabhavit karati rahi hai. jatiy pramanikata ke aitihasik gaurav stanbh ke roop mean yah bhasha adhunik sabhi bharatiy bhashaoan ka hritakanpan hai isalie ek rashtr aur usake hritakanpan ko moortaman karane vali rashtrabhasha sanskrit bhasha ke roop mean hi siddh ho sakati hai.
(2) aantarrashtriyatavadi dhara yah manakar chalati hai ki rashtr ko prashasanik aur rajanitik drishti se ek to hona hi hai. isake sath use arthik drishti se samrinnat aur shaikshik drishti se sudridh hone ke lie yah zaroori hai ki vah adhunik jnan vijnan ki upalabdhiyo se parichit ho. aisa tabhi sanbhav hai jab ham adhik vikasit aur vaijnanik chiantan pranali ko adhik kshamata se vyakt karane vali aangreji bhasha ko svikar karean jo ab tak uchch shiksha ki madhyam bhasha hone ke karan shikshit varg ke lie sahaj hi upalabdh hai. is vicharadhara ke anusar aj kori rashtriy bhavukata se kam nahian chal sakata. sanpark aur sahayog ke karan ab tak vibhinn rashtroan se samooh ke roop mean phaila sansar ab simatata ja raha hai aur antarrashtriy sanbandhoan ke bina aj kisi bhi rashtr ke vikas ki sanbhavana duahsvapn matr hai. isake lie hamean jo rashtrabhasha chunani hai usako ek ayam par antarrashtriy star ko bhi chhoone ki shakti rakhani chahie.
(3) kshetriy dhara vale rashtr ka rajanitik ikaee manate haian aur use ikaee manate hue bhi apani pradeshikata satta aur kshetriy adhikaroan ke prati sajag aur satark haian, unake anusar jis prakar bharatavarsh anek dharmoan aur aneek prajatiyoan ka desh hai usi prakar vah aisa bahubhashayi desh bhi jahaan anek bhashaean apani sahityik aur saanskritik sanpada ke sath phal phool rahian haian. in sabhi ko apani sarthakata hai, apane sandarbh haian aur ye sabhi rashtriy chetana ke siddh roop haian. inamean se kisi ek ko rashtrapad par baithane par any sabhi bhashayi samajoan ke apane vikas ka rasta sapekshataya kathin ho jaega. bharatavarsh aise lokataantrik desh mean oopar uthane ke lie sabako saman suvidha milani chahie. isalie nishkarshatah is dhara ke samarthak yah manate pae jate haian ki sabhi pradeshik bhashaean bharat ki rashtriy bhashaean haian.
(4) lokavadi janataantrik dhara yah manati hai ki bharatavarsh anek pradeshoan ka ek samuchchay hai par is samuchchay ki siddhi ek sangh ke roop mean hai. yah sangh hi hai jo ek or bharat ko rajanitik ikaee ka roop deta hai aur doosari or rajyoan ke aantasasanbandhoan ke bich k di ka kam bhi karata hai. isi prakar pradeshik bhashaoan ki sata aur sarthakata ko svikar karati huee vah usake bich k di ke roop mean siddh hone vali ek bhasha ki dharana ko badhava deta hai. usake anusar bharat lokatantr ke siddhaant ka prabal samarthak bhi hai, atah akhil bharatiy star par sanpark sootr ke roop mean svikrit vahi bhasha ho sakati hai jisake samajik ayam bahumukhi aur bahustariy hoan, jisako any bhasha ke roop mean bolane aur samajhane valoan ki sankhya sabase adhik ho aur jo bharatiy sanskriti ki lokavadi chiantan dhara ko moortaman karane mean saksham ho. aisi bhasha sanprati hindi hi hai.
bharatiy sanvidhan mean bhasha sanbandhi anuchchhedoan ka vishleshan karane par yah spasht ho jata hai ki sanvidhan nirmata in charoan pravrittiyoan se aparichit n the aur unaka prayas yahi raha hai ki jahaan tak ho sake, in charoan dharaoan ke bich ek samanjasy paida kar kam se kam bhashayi tanav ki sthiti paida ki jae. lokavadi aur antarrashtriyavadi dhara ko ek sath sametane ko koshish ka yah parinam hai ki prathamik rajabhasha ke roop mean ‘hindi’ aur sahayogi rajabhasha ke roop mean aangreji ko sanvidhan mean svikrit pate haian. isi prakar kshetriy dhara ke sath samajhauta karane ke prayatn ko ham is roop mean pate haian ki kisi bhasha ko yahaan tak ki hindi ko bhi, rashtrabhasha ke nam se sanbodhit ya paribhashit nahi kiya gaya hai, aur ashtam anusoochi mean svikrit bhashaoan ke roop mean sanskrit, urdoo aur siandhi ke sath pradashik (rajy bhashaoan) bhashaoan ka nam likha pate haian. is prakar rashtriyatavadi dhara ko isake sath milakar rakhane ki pravritti ko ham anuchchhed 351 mean pate haian jo hindi bhasha ke vikas ke lie nirdesh roop mean yah vichar vyakt karata hai ki hindi ko ashtam anusoochi mean ullikhit any bharatiy bhashaoan ke roop, shaili aur padavali ko atmasat karate hue tatha jahaan avashyak ya vaanchhaniy ho, vahaan usake shabd bhandar ke lie mukhyatah sanskrit se tatha gaunatah any bhashaoan se shabd grahan karate hue vikasit kiya jae.
tika tippani aur sandarbh
- naiyar, kuladip 1982 e. gavarnameant shud naॅt gloriphaee e laiangvej, seand varsh 10 aank 4, pri. 9
- phishamain, je. e. 1971 neshanal laigvej eand laiangveji़j aॅf vaidar kamyunikeshan in divelpiang neshanz dekhean leangvej yooj soshal cheanj, (san. vitale) 27-56, aksaphard yoonivarsiti pres,
- sanyal, es. 1981, ij leangvej yunait pipul ? iandiyan ekasapres, 28 mee, 1981
- shrivastav, ar. en. 1977 iandiyan bailiguanalijmah mith eand riyalati dekhean iandiyan baeeliangualijm (san. sharma aur suresh kumar) 57-87 kendriy hindi sansthan, agara
- 1979 leangvej moovameantas aangest hindi ej en ophishiyal leangvej, dekhean leangvej moovameants in iandiya (san. ee. annamalaee) 80-90, seantral ianstityool aॅph iandiyan leangvejiz, maisoor.
- haॅgen, ee. 1966 dailekt, leangvej eand, amerikan eanthropaॅlojist 68,922-35
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