boli

pratyek praani ke hrudaya mein paristhitiyon ke anusaar bhinn-bhinn prakaar ke bhaavon ka udaya hua karta hai aur in bhaavon ko doosaron par prakat karne ki bhi pratyek praani ko aavashyakta hoti hai. ek samay vah tha jab manushya ek viksit aur shakti sampann praani naheen tha. vah jangalon mein rahata tha aur jangali jaanvaron ka shikaar kar unheen ke charm se apne shareer ko dhankata tha. sanket hi uske bhaav prakaashan the, jiske chinh aaj bhi gufaaon, kandaraaon mein paae jaate hain parantu dheere-dheere vah aage badha aur sabhyata ki or chala usane apni bhaav prakaashan pranaali mein unnati ki aur jeebh, kanth, aadi ka sahaara lekar usane nai-nai dhvaniyon ko janm diya. ye dhvaniyaaain hi bhaasha ke naam se pukaari jaane lageen.

pratyek bhaasha ka vikaas boliyon se hi hota hai. jab boliyon ke vyaakaran ka maanakeekaran ho jaata hai aur us boli ke bolne ya likhne vaale iska theek se anukaran karte hue vyavahaar karte hain tatha vah boli bhaavaabhyakti mein itni saksham ho jaati hai ki likhit saahitya ka rup dhaaran kar sake to use bhaasha ka star praapt ho jaata hai. kisi boli ka mahatva is baat par nirbhar karta hai ki samaajik vyavahaar aur shiksha va saahitya mein usaka kya mahatva hai. anek boliyaaain milkar kisi ek bhaasha ko samruddh karti hain. isi prakaar ek samruddh bhaasha apni boliyon ko samruddh karti hai. at: kaha ja sakta hai ki bhaasha va boliyaaain paraspar ek doosare ko samruddh karte hain.

pashu-pakshi apni bhaavaabhivyaktiyon ke liye jin dhvaniyon ka prayog karte hain unhein bhi boli kehte hain. in boliyon ka bhi naam hota hai jaise sher ki boli ko dahaadna kehte hain, haathi ki boli ko chinghaadna aur ghode ki boli ko hinhinaana.

inhein bhi dekhein