baaibil

baaibil (athva baaibal, Bible, arthaat "kitaab") isaai dharm(maseehi dharm) ki aadhaarashila hai aur isaaiyon (maseehiyon) ka pavitratam dharmagranth hai. iske do bhaag hain : poorvavidhaan (old testaamaint) aur navavidhaan (new testaameint). baaibil ka poorvaardh arthaat poorvavidhaan yahoodiyon ka bhi dharmagranth hai. baaibil ishvaraprerit (inspaayard) hai kintu use apaurusheya naheen kaha ja sakta. ishvar ne baaibil ke vibhinn lekhakon ko is prakaar prerit kiya hai ki ve ishvarakrut hote hue bhi unki apni rachanaaeain bhi kahi ja sakti hain. ishvar ne bolakar unase baaibil naheen likhvaai. ve avashya hi ishvar ki prerana se likhne mein pravrutt hue kintu unhonne apni sanskruti, shaili tatha vichaaradhaara ki visheshataaon ke anusaar hi use likha hai. at: baaibil ishvareeya prerana tatha maanaveeya parishram donon ka sammilit parinaam hai.

maanav jaati tatha yahoodiyon ke liye ishvar ne jo kuchh kiya aur iske prati manushya ki jo pratikriya hui usaka itihaas aur vivran hi baaibil ka vanrya vishay hai. baaibil goodh daarshanik satyon ka sankalan naheen hai balki ismein dikhlaaya gaya hai ki ishvar ne maanav jaati ki mukti ka kya prabandh kiya hai. vaastav mein baaibil ishvareeya muktividhaan ke kaaryaanvayan ka itihaas hai jo old testaameint mein praarambh hokar isa ke dvaara new testaameint mein sanpaadit hua hai. at: baaibil ke donon bhaagon mein ghanishth sambandh hai. old testaameint ki ghatnaaon dvaara isa ke jeevan ki ghatnaaon ki prushthabhoomi taiyaar ki gayi hai. new testaameint mein dikhlaaya gaya hai ki muktividhaan kis prakaar isa ke vyaktitv, chamatkaaron, shiksha, maran tatha punarutthaan dvaara sampann hua hai; kis prakaar isa ne church ki sthaapana ki aur is church ne apne praarambhik vikaas mein isa ke jeevan ki ghatnaaon ko kis drushti se dekha hai ki unamein se kya nishkarsh nikaala hai.

baaibil mein prasangavash laukik gyaan vigyaan sambandhi baatein bhi aa gayi hain; unapar taatkaalik dhaaranaaon ki poori chhaap hai kyonki baaibil unke vishay mein shaayad hi koi nirdesh dena chaahati hai. maanav jaati ke itihaas ki ishvareeya vyaakhya prastut karna aur dharm evam mukti ko samajhna, yahi baaibil ka pradhaan uddeshya hai, baaibil ki tatsanbandhi shiksha mein koi bhraanti naheen ho sakti. usamein anek sthalon par manushyon ke paapaacharan ka bhi varnan milta hai. aisa aacharan anukaraneeya aadarsh ke roop mein naheen prastut hua hai kintu uske dvaara spasht ho jaata hai ki manushya kitne kalushit hain aur unako ishvar ki mukti ki kitni aavashyakta hai.

ismein praacheen yahoodi dharm aur yahoodi logon ki gaathaaeain, pauraanik kahaaniyaaain, mithk (khaas taur par srushti) aadi ka varnan hai. iski moolabhaasha ibraani aur araami thi.

ye isa maseeh ke baad ki hai, jise isa ke shishyon ne likha tha. ismein isa (yeeshu) ki jeevani, upadesh aur shishyon ke kaarya likhe gaye hain. iski moolabhaasha kuchh araami aur adhiktar bolachaal ki praacheen greek thi. ismein khaas taur par chaar shubhasandesh (susamaachaar) hain jo isa ki jeevani ka unke chaar shishyon dvaara varnan hai : matti, looka, yuhanna aur marakus.

yahoodi dharm ki dharmapustak bhi baaibil (ibraani : tanakh) hi hai, par usamein sirf puraana niyam shaamil hai.

baaibil kul milaakar 72 granthon ka sankalan hai - poorvavidhaan mein 45 tatha navavidhaan mein 27 granth hain.
pavitra baaibil audio baaibal pariyojana

poorvavidhaan ki saamagri

• (1) aitihaasik granth peintaatukh, josue athva yahoshoo, nyaayaadheesh, rooth, saamuel, raaja, puraavrutt (pairaaliyomenon), ejra (estraas), nehemiya, estar, tobiyaas, yoodith, makaabi.
• (2) shikshaapradhaan granth - iyayov, bhajanasanhita, neetivchan, upadeshak (elkesiaastes) shreshthageet, prajnyaa, elkesiyaastiks athana siraah.
• (3) nabiyon ke granth : yashayaah, jeremiya, vilaapageet, baarooh, aijekiyel, athva yahejakel, daaniyel aur baarah gaun nabi arthaat oseaa athva hoshe, joel, yoel aamos, obadyaah, yona, mikeyaah, naahoom, haabaakuk, sofoniya, haggai, jaakaariaa, malaaki

navavidhaan ki saamagri

navavidhaan ke pratham paaainch granth aitihaasik hain arthaat chaaron susamaachaar (gaaspail) tatha aikts aav di eposals (isa) ke patt shishyon ke kaarya. antim granth epokaalips (prakaashana) kahalaata hai. ismein susamaachaar lekhak sant yohan prateekaatmak shaili mein church ke bhavishya tatha muktividhaan ki parinti ka chitr ankit karte hain. navavidhaan ke shesh 21 granth shiksha pradhaan hain, arthaat sant paal ke 14 patra, santapeetar ke do patra, susamaachaar lekhak sant yohan ke teen patra, sant yaakoob aur sant jood ka ek ek patra. sant paal ke patra ya to kisi sthaanavishesh ke nivaasiyon ke liye likhe gaye hain (korinthiyon tatha thessaaluneekiyon ke naam do do patra; romiyon, efisiyon, filipiyon aur kulisiyon ke naam ek ek patra) ya kisi vyaktivishesh ko (timothi ke naam do aur titus tatha filemon ke naam ek ek patra). ibraaniyon ke naam jo patra baaibil mein sammilit hain, inki praamaanikta ke vishay mein sandeh naheen hai kintu sant paal ke vichaaron se prabhaavit hote hue bhi inka lekhak koi doosra hi hoga.

baaivil ke praamaanik granthon ki uparyukt soochi mein se poorvavidhaan ke kuchh granth ibraani baaibil mein sammilit naheen the, arthaat tobiyaas, yoodith, makaabi, prajnyaa siraah aur daaniyel evam ester ke kuchh ansh. yahoodi aur bahut se protestaint sanpradaaya in granthon ko apramaanit maankar apni baaibil mein sthaan naheen dete.

praaya: samast poorvavidhaan ki mool bhaasha ibraani hai. anek granth yoonaani bhaasha mein tatha thode se ansh araameyik (ibraani bolachaal) mein likhe gaye hain. samast navavidhaan ki bhaasha koine naamak yoonaani bolachaal hai.

baaibil ka rachanaakaal 1400 E.poo. se san 100 E. tak maana jaata hai. iske bahusankhyak lekhakon mein se moosa sabse praacheen hain, unhonne lagbhag 1400 E.poo. mein poorvavidhaan ka kuchh ansh likha tha. poorvavidhaan ki adhikaansh rachanaaeain 900 E.poo. aur 100 E.poo. ke beech ki hai. samast navavidhaan 50 varsh ki avadhi mein likha gaya hai arthaat san 50 E. se san 100 E. tak.

baaibil mein jo granth sammilit kiye gaye hain ve ek hi shaili mein naheen, anek shailiyon mein likhe gaye hain - ismein lokakathaaeain, kaavya aur bhajan, upadesh aur neetikthaaeain aadi anek prakaar ke saahityik roop paae jaate hain. adhyayan tatha vyaakhyaan karte samay pratyek ansh ki apni shaili ka dhyaan rakhana atyant aavashyak hai.

shataabdiyon se baaibil ke anuvaad ka kaarya chala aa raha hai. isaraaeli log ibraani baaibil kra chhaayaanuvaad araameyik bolachaal mein kiya karte the. sikandariya ke yahoodiyon ne doosari shataabdi E.poo. mein ibraani baaibil ka yoonaani anuvaad kiya tha jo septuaarjit (saptati) ke naam se vikhyaat hai. lagbhag san 400 E. mein sant jerom ne samast baaibil ki laitin anuvaad prastut kiya tha jo vulagaata (prachalit paath) kahalaata hai aur shataabdiyon tak baaibil ka sarvaadhik prachalit roop raha hai. aadhunik kaal mein ibraani tatha yoonaani mool ke aadhaar par sahastr se bhi adhik bhaashaaon mein baaibil ka anuvaad hua hai. poorvavidhaan ka sarvottam praamaanik ibraani paath kittal dvaara (san 1937 E.) tatha yoonaani paath raalfas dvaara (1914 E.) prastut kiya gaya hai. nav vidhaan ke anek uttam praamaanik yoonaani paath milte hain, jaise tishnadaarf, vestakot hort, nestale, vogels, merk aur sotar ke sanskaran.

yoonaani baaibil ki praacheen hastalipiyon ka vivran is prakaar hai -

• (1) vaatikaanus (chauthi sh.E.; rom me surakshit);
• (2) sinaaitikus (chauthi sh.E.; british myujiym);
• (3) eleksaindrikus (paaainchaveen sh.E.; british myujiym);
• (4) efraaem (paaainchaveen sh.E.; peris ka loogr myoojiym).

inke atirikt 15 sampoorn tatha 4000 se adhik aanshik navavidhaan ki yoonaani hastalipiyaaain praapt hain jinka lipikaal san 200 E. tatha 700 E. ke beech hai. navavidhaan ki praacheenatam hastalipi san 214 de. ka paipeeras chestar beeri hai. angreji bhaasha ke nimnalikhit anuvaad sabse adhik prasiddh hain - oyauraaijd varshan athva King James baaibil (san 1811i.); hue varshan (1609 E.); kaafraatarniti varshan (1941 E.) aar.A. neeks baaibril (1944i.); new english baaibil (1961 E.). unneesaveen shataabdi ke praarambh mein protestaint mishnari kaire ne baaibil ka hindi anuvaad taiyaar kiya tha; "dharmashaastr" ke naam se iske bahut se sanskaran chhap chuke hain aur usamein sanshodhan bhi hota raha hai. 2009 mein yahova ke saakshiyon ne ek hindi anuvaad, nayi duniya anuvaad maseehi yoonaani shaastr, chhaapa aur yeh anuvaad unke web saait mein bhi upalabd hai.

baaibil ishvar prerit bhi hai aur saadhaaran manushyon ki rachana bhi hai; at: iski vyaakhya mein is dohare kartrutv ka dhyaan rakhana aavashyak hai.

manushya ki kruti hone ke kaaran anya laukik saahitya ki tarah baaibil ka adhyayan kiya jaana chaahiye; at:

• (1) paathaanusandhaan ke niyamon ke anusaar shuddh paath ka nirdhaaran karna hai;
• (2) paroksh evam pratyaksh sandarbh ke anusaar shabdon tatha vaakyon ka arth lagaana hai;
• (3) is kaarya mein samaanaantar rachanaaon, praacheen anuvaadon tatha praamaanik vyaakhyaaon ka sahaara lena hai; aur
• (4) vibhinn lekhakon ke samay, sthaan, shaili tatha uddeshya ka dhyaan rakhana hai.

isse yeh spasht ho jaata hai ki baaibil ke vyaakhyaata ke liye baaibil mein ullikhit deshon ki vistrut jaankaari ke atirikt bhaashaavijnyaaan, itihaas, bhoogol, puraatatv, dharmon ke tulanaatmak adhyayan jaisi anek sahaayak vidhaaeain atyant aavashyak hain.

baaibil ishvar ki prerana se likhi gayi hai, at: iski vyaakhya karte samay

• (1) iske dhaarmik uddeshya ki raksha honi chaahiye
• (2) iski shiksha nibhrraant siddh ho jaani chaahiye kyonki ishvar bhraanti naheen sikhla sakta;
• (3) dharm tatha naitikta ke prashnon ke vishay mein isa (ishvar) dvaara sthaapit church ki aadhikaarik vyaakhya di jaani chaahiye.
• (4) pratyek vyaakhya ko isaai dharm ke saamoohik satya ke saath saamanjasya rakhana chaahiye.

uparyukt niyamon ke dohare paksh ka santulan rakhana aavashyak hai. church ki parampara ke anusaar hi baaibil ki vaigyaanik vyaakhya saarthak ho sakti hai.

bhaugolik drushti se baaibil ka prabhaav bahut hi vistrut hai. shaayad yeh ek aakasmikta ho. moolat: ek damit janta ke dharm ke roop mein isaaiyat anek pareekshanon ke pashchaat apne vijiton ka dharm bani.

baaibil ka praacheen dharmaniym (testaameint) aadhyaatmikta ki drushti se Quraan aur islaam se sanyukt hai aur ek chune hue vishisht janasamooh se sambaddh hai. moosa athva isa, Abraham ya sulemaan muslimon mein shraddheya naam hain. baaibil isse bhinn hai. yeh kai granthon ka nichod hai. yeh yahoodi janta ki samoochi kahaani hai aur shaayad praacheen logon mein yahoodiyon ke anubhav sarvaadhik vaividhyapoorn hain. yeh aisi jaati thi jo khooainkhaar kabeelon se ghiri thi aur jo swayam bhi kam khooainkhaar na thi. kabhi kabhi unhein neecha dikhaaya gaya, vijit kiya gaya aur gulaam bhi banaaya gaya. is jaati ne kabhi apne shatruon ko vijit kiya tatha unki shakti aajamaai, fir bhoomisaat kar daala (saimual parichhed 8:2).

yeh ek aisi hi janta ki aakaanksha aur prerana tatha jaya aur paraajaya hai jiska varnan baaibil mein adbhut sajeevata ke saath kiya gaya hai. usane hamein apne Abraham aur moosa jaise mahaan netaaon, Dawood aur sulemaan jaise mahaan raajaaon tatha mahaan avataaron ke vishay mein gyaan karaaya hai jinhonne samay samay par utpann hokar apne drudh vachanon dvaara anuchit maarg par aaroodh janta ko toka. sevaanorola tak to yahi kram raha hai. unhonne unki hinsaaparaayan vrutti ko swayam bhog liya, aalasya aur kroorata ki ninda ki jiski or janta svabhaavat: abhimukh thi. baaibil (praacheen dharmaniym) ne Abraham sareekhe raktapipaasu, bhayankar hinsak raajaaon aur asabhya raaniyon ke vishay mein bhi darshaaya hai. yeh janta ki aitihaasik ghatnaaon aur tithiyon ki sanhita hai. kisi granth ki aparihaarya laghu seemaaon mein yeh vastut: ek jaateeya itihaas hote hue bhi aashcharyachakit kar denevaale satyon se paripoorn hain.

praacheen dharmaniym ki samaapti ke saath usamein ek aakasmik parivartan hota dikhaai deta hai. itihaas vahi rahata hai kintu usaki prakruti badal jaati hai. yahoodiyon ka bhayankar ishvar hata diya jaata hai aur kalpana mein bhaarateeya dhang ka ek snehi ishvar ubhad aata hai. kadaachit ek aisi hi pravrutti ke pratham dhuaindhale chitr swayam praacheen dharmaniym ke hrudayadesh ke madhya kuchh avataaron mein, visheshakar isaiyaah aadi mein paae jaate hain.

kintu ishvar ke sambandh mein yeh ibraaniyo ki koi aanupaatik kalpana naheen hai. unki bhaavana netr ke liye netr ki thi. lekin jab isa ne unase kaha ki ve unke daaeain gaal par thappad jamaanevaale ke saamane apna baayaaain gaal bhi fer dein, ve aise kraantikaari darshan aur hinsa ke nipat asveekaar ki baatein na samajh sake. is prakaar unhonne is naveen dhaarmik dhaarana ke lekhak ko amaanya ghoshit kar diya aur antat: unhein shooli de di. kintu us din galagotha naamak sthaan par kraus se pravaahit raktabinduon ki dhaara ne ek nae dharm ko janm diya. isaai jan usako apne liye jaise ek prateek roop mein dekhte hain aur isa ke vachanon ka upadesh dete hain. is prakaar, buniyaadi taur par dhairya aur prem ne tvara aur ghruna par vijay praapt ki. koi naheen sochata tha ki rom ke andar gupt tatha susajjit kandaraaon ya kutiyon mein mile samavet roop se mand uchchaarit gaayan mein sammilit honevaale log, jo pehle bhayankar roman parvon ki jamaaton ke prasannaarth hi upayukt the, ek na ek din keval rom ki raajakeeya shakti ko hi naheen hila deinge, apitu aagaami dinon mein ek mahattar aur adhik gauravashaali rom jaise sanaatan nagar ka nirmaan kareinge.

fir isaai log kraus roopi shastr se susajjit hokar tamaam rom mein fail gaye. yadyapi yahaaain vah roman sainyadal naheen tha balki taalapatron se yukt paadari aur bhikshaapaatr liye sant the, jo hajaaron ki sankhya mein hainsate hainsate mrutyu ki bheint chadh gaye, unhonne Europe ke vikraal aur asabhya janon ke beech baaibil ke sandeshon ka prachaar kiya. baaibil (naveen dharmaniym) ke shabdon ne un asabhyon ka aanshik roop se sabhya banaaya.

is prakaar church ya isaai dharm sansthaan kam se kam hajaar varshon tak, apni sampoorn vyaapti ke saath Europe ke man par adhikaar kiye raha. yahaaain tak ki saadhaaran se saadhaaran aachaar athva vichaar-kalpana par bhi isaaiyat ki chhaap rakhati padti thi. kintu vahi church jo moolat: atyaachaar aur daman ke viruddh sangharsh karne ke liye viksit hua tha, ab swayam julm aur nirankushata ka sabse bada vaahak yantr ban gaya.

pun: baaibil janta ko sankatamukt karne ke liye aage I. yeh apne aap mein ek virodhaabhaas hai. jab church apni aseem shakti ke kaaran maanya ho gaya tha aur paadariyon ne kraus ko vismrut kar diya tatha mahanth log anuchit laabh uthaane lage the janta bedauv hokar pun: ishvari vachanon ko dhooaindhne lagi.

mool roop se ibraani aur araabheik mein (jismein sambhavat: naveen dharm niyam ke kuchh ansh greek mein likhe gaye the) likhi jaakar yeh 400i. mein seint jerom si. dvaara laitin mein anoodit hui aur yeh praamaanik anuvaad roman khaitholik girjaagharon dvaara upayog mein laaya gaya. kintu laitin sarvasaamaanya logon ki bhaasha na thi, doosare isaai dharmaguru bhaashaaon ya foohad boliyon mein hue baaibil ke anuvaadon se bahut chidhte the.

yeh keval iseeliye hi naheen ki isaai dharmaguru apne visheshaadhikaar ki sthiti banaae rakhana chaahate the, yadyapi vahaaain iski adhikta thi, ve darate yeh the ki kaheen bolachaal ki bhaasha mein anoodit hone se uske vachan ishvareeya vachanon ki shakti aur aashay na kho dein. keval ek chirparichit muhaavara poojya bhaav aur bhakti ko uttejit karanevaala atyuttam maadhyam naheen hai athva anivaarya roop se gahan satyon ka sarvopari sanpreshak naheen hai.

kisi na kisi prakaar church ke duraacharan se hi dharm aur dhaarmik sansthaan mein naya sangharsh aarambh ho gaya. is avadhi mein, saath hi saath bhoomadhyasaagar ke poorvi taton par ek nai shakti ka udaya ho raha tha aur islaam ke umadte jvaar ke poorv anek isaai mataavalanbi pashchim ki or badh chadh aae the. yadyapi vaastavik punarjaagaran kai dashakon baad aaya tathaapi isaai dharm ke ye vidvaan aur upaasak uske agradoot the. unhonne logon ko anirdisht uttejanaaon se bhar diya.

inglaid mein pehle pahal apni aavaaj buland karanevaale "lolaard" the. yeh ek sanpradaaya tha jo janta mein isa maseeh ke upadeshon ki shiksha deta tha aur church tatha math ke vichaar ka virodh karta tha. unka neta viklif adbhut saahas aur paandityasanpann vyakti tha. usane anubhav kiya ki vichaaraparivrtan ke liye logon ko isa ke upadeshavachanon ki jaankaari aavashyak hai. iske liye janabhaasha mein baaibil ka anuvaad aavashyak ho gaya. is prakaar us kaal ki naveen chetna viklif ki aavaaj mein dhvanit hui.

viklif us samay hua tha jab aaingreji gadya mein baaibil ke poorn aishvarya aur saudarya ko abhivyakt karne ki bahut hi kam shakti thi. iska apna anuvaad bahut hi ruksh hai. shaayad aaingreji bolachaal ke sangeet ke liye uske paas kaan hi naheen tha. ibraani padya ki kuchh apni niji visheshataaon ke kaaran uske mool sanskaran mein ek aisi bhavyata bhi thi aur prayog se kaheen adhik mahatva hibroovaali baaibil ke shabdasaundarya ka tha jo kuchh praacheen anuvaadon mein sahaj hi kho gaya tha. vaakyakhand mein sanjnyaa ka ek vishesh sthaan hota hai aur vibhktiyon ki aaj jaisi anivaaryata us samay thi bhi naheen, kyonki yeh ek mahaan vaastavik kalpana thi jo yahoodiyon ki apni thi tatha shabdon ke prati unka sanvedan marmasparshi tha.

is prakaar kuchh shabdon mein hi saamathrya aur teevrata hoti thi kyonki ve shabd laagoo na hokar beej roop mein hote the. iske atirikt praacheen dharmaniym ki vishyavastu vyaapak roop se sugam hai. vishyavastu ke ruchikr hone aur alp-samay-saadhya hone ke gunon ke kaaran iski gaathaaeain, varnan, naatyageetiyaaain (jaab ki pustak) bhavishyavaaniyaaain, sooktiyaaain, laghu kathaaeain (rooth ke adhyayan ki katha) sabhi ne milkar ek saavayav aakaar-prakaar dhaaran kar liya tha. ant mein naveen dharm niyam (new testaameint) mein isa ke vachan hain. at: unhein samajhne mein thodi bhi chook athva bhram ho jaane par na keval ulajhan hi badh jaati hai balki sampoorn aashay hi bhrasht ho jaata hai. isliye ismein aashcharya naheen ki girjaagharon ne anuvaadon ko uchit naheen samjha.

fir bhi William tinden ne baaibil ke angreji anuvaad ka pratham praamaanik prayaas kiya. usane mool itaaleeya (itailiyn) sanskaran ka upayog kiya jo pandrahaveen shataabdi mein Italy mein taiyaar kiya gaya tha tatha chaudahaveen shataabdi mein kiye gaye viklif ke anuvaad ka sahaara bhi liya tha. anuvaad ke liye usane saralatam aangl shabdon ko chuna aur is prakaar janasaadhaaran ki bhaasha se naikatya sthaapit karte hue apna anuvaad prastut kiya (1525). tindel ne iraismas aur loothar (1522-32) aur jinvagli (1524-29) ke joorikh sanskaran ka bhi upayog kiya tha. fir bhi tindel ki sahajata kaheen kaheen atapate prayogon se sambaddh thi. kintu tindel ki baaibil ke nikat hokar hi kabaradel ek mahaan dharmopadeshak tha. vah tindel ki spashtata ko nibaahane mein safal hua hai kintu usane use vaagmeeyata se bhar diya hai. isi naate vah gadya ka asaadhaaran shilpi siddh ho jaata hai.

kavaradel ke pashchaat san 1611 tak is disha mein kai prayaas kiye gaye. saat varshon ke athak parishram se praamaanik sanskaran prastut hua. 47 vidvaanon, vishpon ne laisalaut aindaÜaaju ki adhyakshata mein, vestaminstar ke do vishvavidyaalayon mein, is kaarya ko teen khandon mein poora kiya.

vidvaanon ne buddhimttaapoorvak tindel ki spashtata aur kavaradel ki layaatmak vaakpatuta ko kaafi had tak chhod diya. unhonne anya anuvaadon se bhi sahaayata li aur is prakaar apne praamaanik anuvaad ko ek suvyavasthit saundarya tatha sangeetaatmak svar maadhuri pradaan ki jiska aaingreji bhaasha mein dubaara paaya jaana sambhav naheen hai. isse keval yahi bhar naheen hua ki usamein ibraani ka sahaj saundarya aur taatvik shakti akshunn rahi balki uchit shabdon mein, use ek "chitraatmak" aur geetaatmak gun praapt ho gaya jo atyuttam angreji pratibha ka parinaam hai. yeh janta ki boli mein ghulamil gaya hai. vidvaanon ka kehna hai ki uske 93ऽ shabd angreji ke hain. usaka shabd kabhi bhi praapt ya seekha hua naheen hai tatha anuvaad mein gruheet shabd bilkul hi naheen hai.

aashay ka spasht hona jaroori bhi tha kyonki ishvari pustak maane jaane vaale granth mein duroohata ki koi gunjaayash naheen honi chaahiye thi. yadyapi shaili bolachaal ki hi honi aavashyak thi taaki log samajh sakein, tathaapi gainvaaroopan ke liye bilkul hi sthaan na tha. fir, shabdon ka saral hona bhi jaroori ya aur yatha avsar saundarya tatha sanyam bhi apekshit tha. praamaanik anuvaad mein in sabhi gunon ka praachurya tha.