esperanto ki pragati chahane vale hum log yeh ishtihar sab sarkaron, antarrashtriya sansthaon, aur sajjanon ke nam de rahe hain; yahan diye gaye uddeshyon ki or dridh nishchay se kaam karne ki ghoshana kar rahe hain; aur sab sansthaon aur logon ko hamare prayas mein jutne ka nimantran de rahe hain.

esperanto, jiska agaaz 1887 mein antarrashtriya sampreshan ke liye ek sahayak bhasha ke rup mein hua tha, aur jo jaldi hi apne aap mein ek jiti jagti zaban ban gayi, pichle ek shatabdi se logon ko bhasha aur sanskriti ki dewaron ko par karane ka kaam kar rahi hai. jin uddeshyon se esperanto bolne vale prerit hote aye hain, vo uddeshya aj bhi utne hi mahatvapurn aur sarthak hain. na duniya bhar mein kuch hi rashtriya bhashaon ke istemal hone se, na sampreshan taknikon mein pragati se, na hi bhasha sikhane ke naye taur-tarikon ke apanane se, yeh nimnalikhit mool yatharth ho payenge jinhe ham sacchi aur sadhak bhasha-pranali ke liye anivarya mante hain.

loktantra

aisi sanchar-pranali jo kisi ek ko khas fayada pradan karte hue auron se yeh chahe ki vo salon bhar ka prayas karen aur vo bhi ek mamuli yogyata prapt karne ke liye, aisi pranali buniyadi taur par a-loktantrik hai. yadyapi esperanto, aur zabanon ki tarah hi, dosh-heen nahin hai, par vishva vyapak saman sampreshan ke liye, esperanto baki bhashaon se kahin behtar hai.

hum mante hain ki bhasha asamata sampreshan asamta ko har star par paida karti hai, antar-rashtriya star par bhi. hamara andolan loktantrik sampreshan ka andolan hai.

vishvavyapi vidya

har jatiya bhasha kisi na kisi sanskriti aur desh se mili-judi hui hai. misal ke taur pe, angrezi seekhta chhatr duniya ke angrezi bolne vale deshon ke bare mein seekhta hai -- khas kar, america aur england ke bare mein. esperanto seekhne vala chhatr ek aisi duniya ke bare mein seekhta hai jisme seemayen nahin hain, jahan har desh ghar hai.

hamara mat hai ki har bhasha mein di gayi vidya kisi na kisi drishtikon se judi hui hai. hamara andolan vishvavyapi vidya ka andolan hai.

prabhavsheel vidya

videshi bhasha seekhe valon mein kuch pratishat hi videshi bhasha mein dharapravah hasil kar pate hain. esperanto mein dharapravah ghar baith kar padhayi se bhi mumkin hai. kayi shodh-patron mein sabit kiya gaya hai ki esperanto seekhne se anya bhashaon ka seekhna asan ho jata hai. yeh bhi anushansit kiya gaya hai, ki bhasha-chetana ke pathyakramon ki buniyad mein hi esperanto sammilit hona chahiye.

hamara mat hai ki jatiya bhashaon ke seekhne ki kathinayiyan hamesha ek deewar ban kar khadi rahengi un vidyarthiyon ke liye jinko dusari bhasha seekhne se labh ho sakta hai. hamara andolan prabhavsheel bhashagrahan ka andolan hai.

bahubhashyata

esperanto samudai un chune-gine vishvavyapi samudayon mein se hai, jinka har sadasya dubhashi ya bahubhashi hai. is samudai ke har sadasya ne kam se kam ek videshi bhasha ko bolchal-star tak seekhne ka prayas kiya hai. kayi bar is karan anek bhashaon ka gyan aur anek bashaon ke prati prem paida hua hai, aur vyapak star pe, niji mansik-kshitijon mein badhotri hui hai.

ham mante hain ki har insaan ko, chahe vo choti zaban bolne vala ho, ya badi, ek dusari zaban ucch-star tak seekhne ka mauka milna chahiye. hamara andolan veh mauka har ek ko deta hai.

bhasha-adhikar

bhashaon ki takaton ka asaman vitaran, duniya mein zyadatar logon mein bhasha asuraksha paida karti hai, ya phir yeh asamanta khule aam bhasha atyachar ka rup leti hai. esperanto samudai ka har sadasya, chahe vo takatvar zaban ka bolne vala ho, ja balheen, ek saman star par har dusere sadasya se milta hai, samjhauta karne ke liye tayyar. bhasha adhikaron aur zimmevariyon ka yeh samtulan, anya bhasha asamantaon aur sangharshon ke samadhanon ki kasauti hai.

bhasha jo bhi ho, bartav ek hi hoga -- ham mante hain ki kayi antarrashtriya samjhautaon mein vyakt kiya gaya yeh siddhanth, bhashaon ki taakat mein asamantaon ke karan nasarthak ban raha hai. hamara andolan bhasha-adhikaron ka andolan hai.

bhasha vibhinnata

sarkaren duniya ki vishal bhasha vibhinnata ko sampreshan aur tarakki ke raste mein ek deewar manti hain. magar esperanto samudai bhasha vibhinnita ko ek atyavashyak aur nirantar dhan ke rup mein dekhti hai. is karan, har bhasha, har prakar ke jiv-jantu ki tarah, sahayata aur suraksha ke layak hai.

hamara mat hai ki sampreshan aur vikas ki nitiyan jo sab zabanon ke samman aur sahayata par adharith nahin hain, veh nitiyan duniya ke adhiktar bhashaon ke liye saza-e-maut sabit hongi. hamara andolan bhasha vibhinnata ka andolan hai.

manav bandhanmukti

har zaban uske bolne valon ko kaid aur riha dono karti hai, unko ek dusare se bat karne ki kshamta deti hai par auron se sanmpreshan ke raste band karti hai. vishvavyapak sampreshan ke uddeshya se tayyar ki gayi esperanto, manav bandhanmukti ko sarthak banane ki ek aham yojana hai -- ek aisi yojana jisase har insan manav jati mein puri tarah bhag le sakta hai, apni sthaniya sanskriti aur zabani pahachan mein base hue, par un tak seemit nahin.

ham mante hain ki keval jatiya bhashaon par adharit rahna abhivyakti, sampreshan, aur sanghatan ki svantantrata mein avashya hi badhaen paida karti hai. hamara andolan manav bandhanmukti ka andolan hai.