vyaakaran

yeh lekh vishyavastu par vyaktigat tippani athva nibandh ki tarah likha hai. krupaya ise jnyaaanakosh ki shaili mein likhkar ise behtar banaane mein madad karein. (October 2014)

kisi bhi bhaasha ke ang pratyang ka vishleshan tatha vivechan vyaakaran (graamar) kahalaata hai. vyaakaran vah vidya hai jiske dvaara kisi bhaasha ka shuddh bolna, shuddh padhna aur shuddh likhna aata hai. kisi bhi bhaasha ke likhne, padhne aur bolne ke nishchit niyam hote hain. bhaasha ki shuddhata va sundarata ko banaae rakhane ke liye in niyamon ka paalan karna aavashyak hota hai. ye niyam bhi vyaakaran ke antargat aate hain. vyaakaran bhaasha ke adhyayan ka mahattvapoorn hissa hai.

kisi bhi "bhaasha" ke ang pratyang ka vishleshan tatha vivechan "vyaakaran" kahalaata hai, jaise ki shareer ke ang pratyang ka vishleshan tatha vivechan "shareerashaastr" aur kisi desh pradesh aadi ka varnan "bhoogol". yaani vyaakaran kisi bhaasha ko apne aadesh se naheen chalaata ghumaata, pratyut bhaasha ki sthiti pravrutti prakat karta hai. "chalta hai" ek kriyaapad hai aur vyaakaran padhe bina bhi sab log ise isi tarah bolte hain; iska sahi arth samajh lete hain. vyaakaran is pad ka vishleshan karke bataaega ki ismein do avayav hain - "chalta" aur "hai". fir vah in do avayavon ka bhi vishleshan karke bataaega ki (ch a l a t aa) "chalta" aur (h a i u) "hai" ke bhi apne avayav hain. "chal" mein do varn spasht hain; parantu vyaakaran spasht karega ki "ch" mein do akshar hai "ch" aur "a". isi tarah "l" mein bhi "l" aur "a". ab in aksharon ke tukade naheen ho sakte; "akshar" hain ye. vyaakaran in aksharon ki bhi shreni banaaega, "vyanjan" aur "svar". "ch" aur "l" vyanjan hain aur "a" svar. chi, chi aur li, li mein svar hain "i" aur "E", vyanjan "ch" aur "l". is prakaar ka vishleshan bade kaam ki cheej hai; vyarth ka gorakhadhandha naheen hai. yeh vishleshan hi "vyaakaran" hai.

vyaakaran ka doosra naam "shabdaanushaasan" bhi hai. vah shabdasanbandhi anushaasan karta hai - batalaata hai ki kisi shabd ka kis tarah prayog karna chaahiye. bhaasha mein shabdon ki pravrutti apni hi rahati hai; vyaakaran ke kehne se bhaasha mein shabd naheen chalte. parantu bhaasha ki pravrutti ke anusaar vyaakaran shabdaprayog ka nirdesh karta hai. yeh bhaasha par shaasan naheen karta, usaki sthitipravrutti ke anusaar lokashikshan karta hai.

yadyapi bahu naadheeshe tathaapi path putr vyaakaranam.
svajano shvajano maaऽbhootsakalan shakalan sakrutshakrut.

(putr! yadi tum bahut vidvaan naheen ban paate ho to bhi vyaakaran (avashya) padho taaki 'svajan' 'shvajan' (kutta) na bane aur 'sakal' (sampoorn) 'shakal' (toota hua) na bane tatha 'sakrut' (kisi samay) 'shakrut' (gobar ka ghoora) na ban jaaya.)

sansaar mein sabse pehle "vyaakaran" vidya ka janm kahaan hua?

sansaar ke bhaashaavidon ne ekamat se sveekaar kiya hai ki is pruthvi par upalabdh saahitya mein sabse praacheen ved hai. rigved sansaar ka praacheenatam saahitya hai. jab koi bhaasha saahitya ki samruddhi se jagamagaane lagti hai, tab uske vyaakaran ki jaroorat padti hai. "ved" kaisa mahatvapoorn saahitya hai, yeh isi se samjha ja sakta hai ki ise itne dinon tak manushya ne gale se lagaakar praanon ki tarah iski raksha ki hai. uske pratyek mantra ko yathaasthit roop mein kanthasth rakhana aur bahut kuchh usaki "dhvani" surakshit rakhana saral kaam naheen hai. sookhe chane chaba chabaakar tapasvi braahmanon ne vedon ki raksha ki hai. tabhi to ve bane rahe.

ved jaise mahatvapoorn saahitya ke vyaakaran ki jaroorat padi. vyaakaran ke sahaare sudoor desh pradeshon ke jnyaaanapipaasu kaheen anyatr udbhut saahitya ko samajh sakte hain aur anant kaal beet jaane par bhi log use samajhne mein saksham rahate hain. ved jaisa saahitya deshakaal ki seema mein baindha rahanevaala naheen hai; isliye prabuddh "Dave" janon ne apne raaja (Indra) se praarthana ki-"hamaari (ved-) bhaasha ka vyaakaran banana chaahiye. aap hamaari bhaasha ka vyaakaran bana dein." tab tak vedabhaasha "avyaakruta" thi; use yon hi log kaam mein la rahe the. Indra ne "varam" kehkar devon ki praarthana sveekaar kar li aur fir padon ko ("madhyastoऽvakramya") beech se tod todkar prakruti pratyaya aadi ka bhed kiya-vyaakaran ban gaya.

is prakaar Bhaarat mein sabse pehle "vyaakaran" vidya ka janm hua.

vyaakaran se bhaasha ki gati naheen rukati, jaisa pehle kaha gaya hai; aur na vyaakaran se vah badalti hi hai. kisi desh pradesh ka bhoogol kya vahaaain ki gatividhi ko rokata badalta hai? bhaasha to apni gati se chalti hai. vyaakaran usaka (gati ka) na niyaamak hai, na avarodhak hi. haaain, sahasron varsh baad jab koi bhaasha kisi doosare roop mein aa jaati hai, tab vah (puraane roop ka) vyaakaran is (nae roop) ke liye anupayogi ho jaate hai. tab is (nae roop) ka pruthak vyaakaran banega. vah puraana vyaakaran tab bhi bekaar na ho jaaega; us puraani bhaasha ka (bhaasha ke us puraane roop ka) yathaarth parichay deta rahega. yeh saadhaaran upayogita naheen hai.

haaain, yadi koi kisi bhaasha ka vyaakaran apne ajnyaaan se galat bana de, to vah (vyaakaran) hi galat hoga. bhaasha usaka anugaman na karegi aur yon us vyaakaran ke niyamon ka ullanghan karne par bhi bhaasha ko koi galat na kah dega. sanskrut ke ek vaiyaakaran ne "punsu" ke saath "punkshu" pad ko bhi niymabaddh kiya; parantu vah vaheen dhara rah gaya. kabhi kisi ne "punkshu" naheen likha bola. paanini ne "vishram" shabd saadhu batalaaya; "shram" ki hi tarah "vishram". parantu sanskrut saahitya mein "vishraam" chalta raha; chal raha hai aur chalta rahega. bhaasha ki pravrutti hai. jab paanini hi bhaasha ke pravaah ko na rok sake, to doosaron ki ginti hi kya.

vyaakaran tatha bhaashaavijnyaaan do shabdashaastr hain; donon ka kaaryakshetr bhinn-bhinn hai; par ek doosare ke donon sahayogi hain. vyaakaran padaprayog maatr par vichaar karta hai; jab ki bhaashaavijnyaaan "pad" ke mool roop (dhaatu tatha praatipdik) ki utpatti vyutpatti ya vikaas ki paddhati batalaata hai. vyaakaran yeh batalaaega ki (nishedh ke paryyudaas roop mein) "na" (nanya) ka roop (sanskrut mein) "a" ya "an" ho jaata hai. vyanjanaadi shabdon mein "a" aur svaraadi mein "an" hota hai - "adviteeya", "anupam". jab nishedh mein pradhaanata ho, tab ("prasajya pratishedh" mein) samaas naheen hota - ayan braahmano naaऽsti", "asya upama naasti". anyatr "abraahmana: vedaadhyayane mandaadara: santi" aur "anupaman kaashmeerasaundarya drushtam" aadi mein samaas hoga; kyonki nishedh vidheyaatmak naheen hai. vyaakaran samaas bata dega aur kahaaain samaas theek rahega, kahaaain naheen; yeh sab batalaana "saahitya shaastr" ka kaam hai. "na" se vyanjan (n) udhkar "a" rah jaata hai aur ("na" ke hi) varnatya se "an" ho jaata hai. isi "an" ko sasvar karke "an" roop mein "samaas" ke liye hindi ne le liya hai - "anhoni", "anajaan" aadi. "na" ke ye vividh roop vyaakaran bana naheen deta; bane banaae roopon ka vah "anvaakhyaan" bhar karta hai. yeh kaam bhaashaavijnyaaan ka hai ki vah "na" ke in roopon par prakaash daale.

vyaakaran batalaaega ki kisi dhaatu se "na" bhaavavaachak pratyaya karke usamein hindi ki sanjnyaaavibhkti "aa" laga dene se (krudant) bhaavavaachak sanjnyaaaeain ban jaati hain-aana, jaana, uthana, baithna aadi. parantu vyaakaran ka kaam yeh naheen hai ki aa, ja, uth, baith aadi dhaatuon ki vikaasapaddhati samajhaae. yeh kaam bhaashaavijnyaaan ka hai. sanskrut mein aisi sanjnyaaaeain napunsak varg mein prayukt hoti hain - aagamanam, gamanam, utthaanam, upaveshanam aadi. parantu hindi mein punprayog hota hai-"aapka aana kab hua?" hindi ne punprayog kyon kiya, yeh vyaakaran na bataaega. vah anvaakhyaan bhar karega -"aisi sanjnyaaaeain punvargeeya roop rakhati hai" bas! yeh bataana bhaashaavijnyaaan ka kaam hai ki aisa kyon hua!

jab koi bhaasha kisi doosari bhaasha se koi shabd leti hai, to use apne shaasan mein chalaati hai - apne vyaakaran ke anusaar usaki gati niyantrit karti hai. hindi ka "dhoti" shabd angreji mein gaya, to vahaaain ise angreji vyaakaran ko shirodhaarya karna pada. prayog hota hai angreji mein - "brinrag avar dhoteej". vahaaain "dhoti" ka bahuvachan "dhotiyaaain" na chalega. "bring avar dhotiyaaain" prayog vahaaain galat samjha jaaega.

isi tarah angreji ka "foot" shabd hindi ne liya aur apne shaasan mein rakha. angreji mein "foot" ka bahuvachan "feet" hota hai; par hindi mein angreji vyaakaran na chalega. prayog hota hai - "chaar foot ooainchaai", "chaar feet ooainchaai" galat hai. "ooainchaai" bhi galat hai; "uainchaai" shuddh hai. "nichaai uainchaai" hota hai; "neechaai ooainchaai" naheen.

sanskrut mein ikaaraant shabdon ke dvivchan ikaaraant ho jaate hain- "kavi samaagatau"; hindi mein aisa na hoga. "do kavi aae" kaha jaaega. isi tarah sanskrut mein "raajadapanti samaagatau". hindi mein "raajadanpati" sarvatr.

parakeeya shabdon ko aatmasaat karne ki yeh bhi ek prakriya hai ki anamel roop ko kaat chhaaaintakar apne mel ka bana lena. hindi ka "ganga ji" shabd angreji mein gaya; par "geinjij" banaakar. angreji "laintarn" shabd hindi ne liya; par "laalaten" banaakar aur "hauspitl" ko "aspataal" banaakar. "haspataal" bhi hindi mein galat hai. "hauspitl" aur "Doctor" jaise roop hindi ko graahya naheen. hindi ka vyaakaran niyman karega ki hindi mein vah uchchaaran hai hi naheen, jise svar par ulta top rakh kar prakat kiya jaata hai. yahaaain "master" ki hi tarah daaktar" chalta hai. haaain, naagari lipi mein angreji bhaasha likhni ho tab vah ulata top kaam aaega - the Doctor vaaj fulish". isi tarah naagari mein faarasi jaisi bhaasha likhni ho to "baajaar", "jaroorat" aadi roop raheinge; par hindi mein neeche bindi na rahegi - "jaroori cheejon ke liye baajaar hai." urdoo ke sher aadi likhne hon to bhi neeche vindi lag jaaegi. shabdon ka yeh roopanirdhaaran vyaakaran ke varn prakaran se hoga.

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