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ek nigaah se dekhana kalaakaar kii nigaah se dekhana nahii.n hai।

ek nigaah se dekhana kalaakaar kii nigaah se dekhana nahii.n hai।

chekhab ki tarah mujhe bhi manushya ke bhavishya par astha hai. meri kala manushya ko nirash nahin kar sakti. ravindrnath thakur ka ye sandesh mein kabhi nahin bhool sakunga ki manusher vishvas haran paap.

chekhab ki tarah mujhe bhi manushya ke bhavishya par astha hai. meri kala manushya ko nirash nahin kar sakti. ravindrnath thakur ka ye sandesh mein kabhi nahin bhool sakunga ki manusher vishvas haran paap.

ek subhashit hai—kavitarasmadhuryyam kavirvetti’, kavita ka ras madhurya sirf kavi janta hai. theek usi prakar sur mein sur milna chahiye, nahin to vadyyantr kahega ‘ga’ aur gale se niklega ‘dha’.

ek subhashit hai—kavitarasmadhuryyam kavirvetti’, kavita ka ras madhurya sirf kavi janta hai. theek usi prakar sur mein sur milna chahiye, nahin to vadyyantr kahega ‘ga’ aur gale se niklega ‘dha’.

kalavan gunijan bhi jahan par vastav mein guni hote hain vahan par ve tapasvi hote hain; vahan yathechchhachar nahin chal sakta, vahan chitt ki sadhana aur sanyam hai hi hai.

kalavan gunijan bhi jahan par vastav mein guni hote hain vahan par ve tapasvi hote hain; vahan yathechchhachar nahin chal sakta, vahan chitt ki sadhana aur sanyam hai hi hai.

abhivyakti ka abhyas kalakar ka ek mukhya karttavya hai.

abhivyakti ka abhyas kalakar ka ek mukhya karttavya hai.

sachcha lekhak jitnii baड़.ii ज़.immedaarii apne sir par le leta hai, svaya.n ko utna adhik tuchchh anubhav karta hai।

sachcha lekhak jitnii baड़.ii ज़.immedaarii apne sir par le leta hai, svaya.n ko utna adhik tuchchh anubhav karta hai।

maut tarkol si syaah hai, par rang roshni se bhare hote hain. ek chitrkar hone ke nate harek ko roshni ki kirnon ko saath lekar kaam karna chahiye.

maut tarkol si syaah hai, par rang roshni se bhare hote hain. ek chitrkar hone ke nate harek ko roshni ki kirnon ko saath lekar kaam karna chahiye.

maiks renharD ne kaha hai ki kalakar ko apne bachpan ka ek ansh apni jeb mein rakh lena chahiye. chaiplin ise prachur matra mein sambhal kar rakh sake. ainstin ke sapekshata siddhant ke pichhe bhi yahi tatv sakriy tha.

maiks renharD ne kaha hai ki kalakar ko apne bachpan ka ek ansh apni jeb mein rakh lena chahiye. chaiplin ise prachur matra mein sambhal kar rakh sake. ainstin ke sapekshata siddhant ke pichhe bhi yahi tatv sakriy tha.

ek fotografar ka jo kaushal hota hai, uska yog vastu ke bahya roop ke saath hota hai aur ek shilpi ka jo yog hota hai, wo uske bhitar bahar ke saath vastu ke bhitar bahar ka yog hota hai, aur us yog ka panth hota hai kalpana aur yatharth ghatna—donon ka samanvay karane vali sadhana.

ek fotografar ka jo kaushal hota hai, uska yog vastu ke bahya roop ke saath hota hai aur ek shilpi ka jo yog hota hai, wo uske bhitar bahar ke saath vastu ke bhitar bahar ka yog hota hai, aur us yog ka panth hota hai kalpana aur yatharth ghatna—donon ka samanvay karane vali sadhana.

atit, parampara, vartaman, bhavishya. . . inki lagatar upasthiti ka bodh, ya inmen se kisi ek ki ati upasthiti ka bodh nirdharit karta hai ki ek kalakar apne samay mein manushya ki sthiti aur uski adhunikta ko apni rachnaon mein kis tarah grhan aur paribhashit karta hai.

atit, parampara, vartaman, bhavishya. . . inki lagatar upasthiti ka bodh, ya inmen se kisi ek ki ati upasthiti ka bodh nirdharit karta hai ki ek kalakar apne samay mein manushya ki sthiti aur uski adhunikta ko apni rachnaon mein kis tarah grhan aur paribhashit karta hai.

kavi, lekhak aur kalakar yadi gyaan mein tutapunjiye hon, to unki kritiyon mein gambhirta nahin aa sakti.

kavi, lekhak aur kalakar yadi gyaan mein tutapunjiye hon, to unki kritiyon mein gambhirta nahin aa sakti.

rachnatmak drishti se Dakyumentri ek prvriti ka naam hai. satya, yatharth mein nihit hota hai aur kaimra, bhautik yatharth ke sabhi pakshon ko pakaDne mein vishesh saksham hota hai. ye kalakar ka kartavya hai ki wo yatharth ko ankit kar kalatmak Dhang se prastut kare.

rachnatmak drishti se Dakyumentri ek prvriti ka naam hai. satya, yatharth mein nihit hota hai aur kaimra, bhautik yatharth ke sabhi pakshon ko pakaDne mein vishesh saksham hota hai. ye kalakar ka kartavya hai ki wo yatharth ko ankit kar kalatmak Dhang se prastut kare.

bhavajgat ki vastu ko akar dene ka prayas, aisa akar dene ka prayas, jisse ki wo bhaav adhik se adhik sampreshya ban sake aur anya chitron mein bhi vaisi hi dipti ya dyuti utpann kar sake, kalakar ka lakshya hota hai.

bhavajgat ki vastu ko akar dene ka prayas, aisa akar dene ka prayas, jisse ki wo bhaav adhik se adhik sampreshya ban sake aur anya chitron mein bhi vaisi hi dipti ya dyuti utpann kar sake, kalakar ka lakshya hota hai.

ve kabhi is baat par ghaur nahin karenge ki ye kalakritiyan mushkil ghaDiyon aur bahut nazuk palon mein banai gain, ki ye kalakritiyan kori ankhon se bitai gain raton ka natija hain, ki in kalakritiyon ne mujhse mere khoon ki qimat vasuli hai aur meri shiraon ko kamzor kiya hai… haan, ve kabhi is baat par ghaur nahin karenge.

ve kabhi is baat par ghaur nahin karenge ki ye kalakritiyan mushkil ghaDiyon aur bahut nazuk palon mein banai gain, ki ye kalakritiyan kori ankhon se bitai gain raton ka natija hain, ki in kalakritiyon ne mujhse mere khoon ki qimat vasuli hai aur meri shiraon ko kamzor kiya hai… haan, ve kabhi is baat par ghaur nahin karenge.

lekhak ka dil, kavi ka dil, kalakar ka dil, sangitkar ka dil hamesha tutta rahta hai. hum us tuti khiDki se duniya ko dekhte hain…

lekhak ka dil, kavi ka dil, kalakar ka dil, sangitkar ka dil hamesha tutta rahta hai. hum us tuti khiDki se duniya ko dekhte hain…

mahan kalakaron ki rachnayen to hamare beech udit aur ast hone vale surya jaisi hain. pratyek mahan kriti jo aaj astachal ki or chali gai hai, vahi kal udyachal mein prakat hogi.

mahan kalakaron ki rachnayen to hamare beech udit aur ast hone vale surya jaisi hain. pratyek mahan kriti jo aaj astachal ki or chali gai hai, vahi kal udyachal mein prakat hogi.

kalakar ka kaam manav hriday mein parkash bhejna hai.

kalakar ka kaam manav hriday mein parkash bhejna hai.

sahitya ya kala rachna mein manushya ki jis cheshta ki abhivyakti hoti hai use kuch log manushya ki khel karne ki prvritti jaisa mante hain.

sahitya ya kala rachna mein manushya ki jis cheshta ki abhivyakti hoti hai use kuch log manushya ki khel karne ki prvritti jaisa mante hain.

adanekshiprkarita pratidane chirayuta arthat grhan karne mein shighrata karni chahiye kintu jab dusron ko dene ka avsar aaye tab usmen der lagani chahiye. shilpi par shastrakar ne ye jo adesh lagu kiya hai, uska ek arth hai ki vastu ke kaushal aur ras ko chatpat grhan karna chahiye. kintu prastut karte samay soch samajhkar chalna chahiye.

adanekshiprkarita pratidane chirayuta arthat grhan karne mein shighrata karni chahiye kintu jab dusron ko dene ka avsar aaye tab usmen der lagani chahiye. shilpi par shastrakar ne ye jo adesh lagu kiya hai, uska ek arth hai ki vastu ke kaushal aur ras ko chatpat grhan karna chahiye. kintu prastut karte samay soch samajhkar chalna chahiye.

koi bhi bhagoDa aur kalakar bankar ek thos nagarik, ek iimandar aur sammanajnak adami nahin ho sakta.

koi bhi bhagoDa aur kalakar bankar ek thos nagarik, ek iimandar aur sammanajnak adami nahin ho sakta.

main arthachhthaon ke pichhe bhagta hoon. . . un durgahya kshanbhangur arthachhthaon ke pichhe, unhin mein to jivan ki chingariyan chhipi hoti hai. . . naach gane bhi gale ki phaans nahin hote, ve rachnatmak tatv hote hain aur agar kathya va sandarbh ki maang ho, to unmen anaginat sambhanayen hoti hain. agar bharat mein koi sachcha gambhir kalakar is par apne tamam buddhi vaibhav ko daanv par laga dega, akhir mijoguchi aur kurosava ya kinugasa jaise logon ne noh aur kabuki ko apne hathon nichoDkar hi to usse apne nitant vaiyaktik vaktavya arjit kiye the.

main arthachhthaon ke pichhe bhagta hoon. . . un durgahya kshanbhangur arthachhthaon ke pichhe, unhin mein to jivan ki chingariyan chhipi hoti hai. . . naach gane bhi gale ki phaans nahin hote, ve rachnatmak tatv hote hain aur agar kathya va sandarbh ki maang ho, to unmen anaginat sambhanayen hoti hain. agar bharat mein koi sachcha gambhir kalakar is par apne tamam buddhi vaibhav ko daanv par laga dega, akhir mijoguchi aur kurosava ya kinugasa jaise logon ne noh aur kabuki ko apne hathon nichoDkar hi to usse apne nitant vaiyaktik vaktavya arjit kiye the.

logon ko kalakar ki niji mansha ko janne ki zarurat nahin hai. uska kaam hi sab kuch darshata hai.

logon ko kalakar ki niji mansha ko janne ki zarurat nahin hai. uska kaam hi sab kuch darshata hai.

har artist ko ek dardabhri niji prakriya se guzarne ke baad apna khud ka sach samajhna hota hai. aur yahi hai, jo use abhivyakt karna hai.

har artist ko ek dardabhri niji prakriya se guzarne ke baad apna khud ka sach samajhna hota hai. aur yahi hai, jo use abhivyakt karna hai.

is par hamesha bahs ki jati hai ki ek artist ko kya sirph praublam samne rakhni chahiye ya uske samadhan ki or bhi ishara karna chahiye. mujhe lagta hai ki ye chizon ki taraf bahut bachkane Dhang se dekhne ka tariqa hai. agar artist ko samadhan samne rakhne ki zarurat mahsus hoti hai, to uska svagat hai. lekin aksar wo samasya batata hai aur mamle ko vahin chhoD deta hai. ye donon hi tritment saman roop se mahatvpurn hain. hum kisi ek par ashavadi aur dusre par nirashavadi ka lebal nahin laga sakte hain. kendriy bindu ye hai ki jo bhi film ki vishay vastu aur rachnakar ke dimagh mein se sahj roop se viksit hota hai wo puri tarah svikarya hai. lekin jo bhi ubhre wo svatः hona chahiye. saval ye hai ki kya wo artist jivan aur insanon ko lekar pakshapati hai ya nahin? agar wo hai, to phir ye praublam kabhi nahin hoti.

is par hamesha bahs ki jati hai ki ek artist ko kya sirph praublam samne rakhni chahiye ya uske samadhan ki or bhi ishara karna chahiye. mujhe lagta hai ki ye chizon ki taraf bahut bachkane Dhang se dekhne ka tariqa hai. agar artist ko samadhan samne rakhne ki zarurat mahsus hoti hai, to uska svagat hai. lekin aksar wo samasya batata hai aur mamle ko vahin chhoD deta hai. ye donon hi tritment saman roop se mahatvpurn hain. hum kisi ek par ashavadi aur dusre par nirashavadi ka lebal nahin laga sakte hain. kendriy bindu ye hai ki jo bhi film ki vishay vastu aur rachnakar ke dimagh mein se sahj roop se viksit hota hai wo puri tarah svikarya hai. lekin jo bhi ubhre wo svatः hona chahiye. saval ye hai ki kya wo artist jivan aur insanon ko lekar pakshapati hai ya nahin? agar wo hai, to phir ye praublam kabhi nahin hoti.

kala ki rachna prakriya ki do avasthayen hoti hain. ek to arup bhavnaon ki rupatmak anubhuti, jo purnatः manasik prakriya hai. dusri, bimbatmak manasik abhivyakti ki dhvani, rang, rekhaon, shabdon aadi ke madhyam se bahybhivyakti, jisse kalakriti ka nirman hota hai.

kala ki rachna prakriya ki do avasthayen hoti hain. ek to arup bhavnaon ki rupatmak anubhuti, jo purnatः manasik prakriya hai. dusri, bimbatmak manasik abhivyakti ki dhvani, rang, rekhaon, shabdon aadi ke madhyam se bahybhivyakti, jisse kalakriti ka nirman hota hai.

ek chhote kalakar ke paas ek mahan kalakar ke sabhi trasik duःkha aur santap hote hain aur wo mahan kalakar nahin hota.

ek chhote kalakar ke paas ek mahan kalakar ke sabhi trasik duःkha aur santap hote hain aur wo mahan kalakar nahin hota.

surup kurup donon ko milakar sundar ki akhanD murti ki kalpana karna kathin zarur hai kintu manushya ke liye ekdam asambhav hai, ye nahin kaha ja sakta hai. bhakt, kavi aur artist—inke liye sundar asundar jaisi koi cheez hai hi nahin, sabhi chizon aur bhavon mein jo vastu nitya hai, usi ko ve sundar roop mein mante hain.

surup kurup donon ko milakar sundar ki akhanD murti ki kalpana karna kathin zarur hai kintu manushya ke liye ekdam asambhav hai, ye nahin kaha ja sakta hai. bhakt, kavi aur artist—inke liye sundar asundar jaisi koi cheez hai hi nahin, sabhi chizon aur bhavon mein jo vastu nitya hai, usi ko ve sundar roop mein mante hain.

shishu ki nagnavastha jis prakar pavanta ka atikrman nahin karti, us prakar kalakar ki saundarya srishti bhi satya aur pavitra hoti hai.

shishu ki nagnavastha jis prakar pavanta ka atikrman nahin karti, us prakar kalakar ki saundarya srishti bhi satya aur pavitra hoti hai.

chaiplin ki pratibha ka utkarsh hum uski mook filmon mein hi dekh sakte hain. khaas taur se uski laghu filmon mein. mujhe lagta hai ki chaiplin ko maun, mook abhinay aur mook filmon ki rachnaprakriya se gahra lagav tha. dhvani uske tark ko hi badal deti, uski prbhavotpadakta mein khalal Dalti.

chaiplin ki pratibha ka utkarsh hum uski mook filmon mein hi dekh sakte hain. khaas taur se uski laghu filmon mein. mujhe lagta hai ki chaiplin ko maun, mook abhinay aur mook filmon ki rachnaprakriya se gahra lagav tha. dhvani uske tark ko hi badal deti, uski prbhavotpadakta mein khalal Dalti.

mahakaviyon ki to kala cheri hoti hai, jab ki madhyam koti ke kaviyon ke liye wo sahayak dikhai deti hai. nimn koti ke kaviyon ko to shaastr ka adhar lekar hi jivit rahna paDta hai.

mahakaviyon ki to kala cheri hoti hai, jab ki madhyam koti ke kaviyon ke liye wo sahayak dikhai deti hai. nimn koti ke kaviyon ko to shaastr ka adhar lekar hi jivit rahna paDta hai.

kalakar ke liye pura yatharth kachcha maal hai—uska madhyam jisse wo naya kuch rachta hai. ye naya kuch paribhashit kiya ja sakta hai—sundar ke sandarbh mein bhi aur upyogita ke sandarbh mein bhi ha bilkul bahar bhi paribhashit kiya ja sakta hai is tarah ki na to sundar ho na upyogi, keval naya kuch ho.

kalakar ke liye pura yatharth kachcha maal hai—uska madhyam jisse wo naya kuch rachta hai. ye naya kuch paribhashit kiya ja sakta hai—sundar ke sandarbh mein bhi aur upyogita ke sandarbh mein bhi ha bilkul bahar bhi paribhashit kiya ja sakta hai is tarah ki na to sundar ho na upyogi, keval naya kuch ho.

kalakar vastu ko khanD khanD karke nahin dekhta. use wo sampurn roop mein hi chitrit karta hai.

kalakar vastu ko khanD khanD karke nahin dekhta. use wo sampurn roop mein hi chitrit karta hai.

agar ek kalakar niDar hai aur kayar nahin, to ye ya wo kuch bhi kar sakta hai.

agar ek kalakar niDar hai aur kayar nahin, to ye ya wo kuch bhi kar sakta hai.

abhineta hi imandar Dhongi hote hain unka jiwan ek sankalpit swapn hai aur unki akankshaon ki charam parinati hai swayan ke atirikt kuch hona we dusre manushyon ke bhagyon ki poshaken pahante hain unke apne wichar bhi apne nahin hote

abhineta hi imandar Dhongi hote hain unka jiwan ek sankalpit swapn hai aur unki akankshaon ki charam parinati hai swayan ke atirikt kuch hona we dusre manushyon ke bhagyon ki poshaken pahante hain unke apne wichar bhi apne nahin hote

koi kalakriti jitni zyada kalpanashil hoti hai, utni hi wo hamein kalakar ke drishya jagat ke anubhvon ke bare mein batati hai.

koi kalakriti jitni zyada kalpanashil hoti hai, utni hi wo hamein kalakar ke drishya jagat ke anubhvon ke bare mein batati hai.

kabhi bhi ek kalakar se uske kaam ke bare mein saval na karen. kyonki he is always biased. . . isse koi fayda nahin. pasand ho ya napsand, prtikriyayen apaki apni hain. kuch log ghussa ho jayenge, kuch prasann. isse mujhe kya lena dena?

kabhi bhi ek kalakar se uske kaam ke bare mein saval na karen. kyonki he is always biased. . . isse koi fayda nahin. pasand ho ya napsand, prtikriyayen apaki apni hain. kuch log ghussa ho jayenge, kuch prasann. isse mujhe kya lena dena?

jinhen talim nahin mili hai, aise apaDh manushya ko jo apna ras nahin pahuncha sakta, uska khud ka ras ka jharna sookh gaya hai, aisa main to manata hoon.

jinhen talim nahin mili hai, aise apaDh manushya ko jo apna ras nahin pahuncha sakta, uska khud ka ras ka jharna sookh gaya hai, aisa main to manata hoon.

aap shikshit log aur kalakaron ke paas, nissandeh, aapke sir mein shreshth chizen hain; lekin aap bhi baqi ki tarah insaan hain.

aap shikshit log aur kalakaron ke paas, nissandeh, aapke sir mein shreshth chizen hain; lekin aap bhi baqi ki tarah insaan hain.

ek samanya manushya ke man par sundar asundar ki jaisi pratikriya hoti hai, vaisi hi pratikriya ek kalakar ke man par bhi hoti hai.

ek samanya manushya ke man par sundar asundar ki jaisi pratikriya hoti hai, vaisi hi pratikriya ek kalakar ke man par bhi hoti hai.

madhukar madhu lekar tript ho jaye; isse phool ko jitna anand milta hai, iski apeksha ek shilpi ki sajiv aatma, ek samajhdar parkhi isse bhi anandit hoti hai, ye satya hai, kintu ye uska uupri pana hota hai. mil jaye to bhi achchha hai, na mile bhi achchha.

madhukar madhu lekar tript ho jaye; isse phool ko jitna anand milta hai, iski apeksha ek shilpi ki sajiv aatma, ek samajhdar parkhi isse bhi anandit hoti hai, ye satya hai, kintu ye uska uupri pana hota hai. mil jaye to bhi achchha hai, na mile bhi achchha.

kalakar antar mein utthit un tattvon ko hi pradhanta deta hai, jo use mahattvpurn pratit hote hai. ye mahattv bhavna keval sabjaiktiv nahin deta hai, jo use mahattvpurn pratit hote hain. ye mahattv bhavna us varg ki manovaigyanik sthiti ke adhar par khaDi hui manovaigyanik sthiti ke adhar par khaDi hui manovaigyanik avashyaktaon ke anusar banti hai.

kalakar antar mein utthit un tattvon ko hi pradhanta deta hai, jo use mahattvpurn pratit hote hai. ye mahattv bhavna keval sabjaiktiv nahin deta hai, jo use mahattvpurn pratit hote hain. ye mahattv bhavna us varg ki manovaigyanik sthiti ke adhar par khaDi hui manovaigyanik sthiti ke adhar par khaDi hui manovaigyanik avashyaktaon ke anusar banti hai.

ek shilpi jise chhu leta hai, vahi sona ho jata hai. halanki bechara kisi bhi din apne baal bachchon ke sharir ko us sone se kabhi laad nahin pata.

ek shilpi jise chhu leta hai, vahi sona ho jata hai. halanki bechara kisi bhi din apne baal bachchon ke sharir ko us sone se kabhi laad nahin pata.

ek itihaskar ka mapdanD ghatnaprdhan hota hai, Dauktar ka mapdanD sharir pardhan hota hai, aur jo rachnakar hote hain, unka mapdanD aghtan ghatna padiysi maya pardhan hota hai.

ek itihaskar ka mapdanD ghatnaprdhan hota hai, Dauktar ka mapdanD sharir pardhan hota hai, aur jo rachnakar hote hain, unka mapdanD aghtan ghatna padiysi maya pardhan hota hai.

ye sirf meri baat nahin hai, duniya mein koi bhi gambhir kalakar, jo bangal mein ya kahin aur gambhir kaam kiya ho, jiska naam aapne suna ho. . . unmen se har ek vyakti ek vyakti se prerit hai aur uska naam sargei aizenstain hai.

ye sirf meri baat nahin hai, duniya mein koi bhi gambhir kalakar, jo bangal mein ya kahin aur gambhir kaam kiya ho, jiska naam aapne suna ho. . . unmen se har ek vyakti ek vyakti se prerit hai aur uska naam sargei aizenstain hai.

pashchim ka kalaakaar ruup (faarm) kii khi.Dkii se dekhkar vastu ko sanvedya banaataa hai, uskaa sampreshaN kartaa hai। bhaarat ka kalaakaar pratiik kii khi.Dkii se vastu ko nahiin, vastu ke paar vastusat ko sanvedya banaataa hai।

pashchim ka kalaakaar ruup (faarm) kii khi.Dkii se dekhkar vastu ko sanvedya banaataa hai, uskaa sampreshaN kartaa hai। bhaarat ka kalaakaar pratiik kii khi.Dkii se vastu ko nahiin, vastu ke paar vastusat ko sanvedya banaataa hai।

kalakar, kisi bhi desh ka ho, vartaman se aage baDhkar adhik unnat bhavishya ke darshan karta hai.

kalakar, kisi bhi desh ka ho, vartaman se aage baDhkar adhik unnat bhavishya ke darshan karta hai.

lekhak kalakar bhale hi is tathya ko asvikar kar de ki wo baahm anurodhon ya agrhon ko kadapi nahin manata, kintu sach to ye hai ki wo apne Dhang se unhen kisi na kisi roop mein svikar karta rahta hai.

lekhak kalakar bhale hi is tathya ko asvikar kar de ki wo baahm anurodhon ya agrhon ko kadapi nahin manata, kintu sach to ye hai ki wo apne Dhang se unhen kisi na kisi roop mein svikar karta rahta hai.

kawita ki tarah chitrakla bhi manushya ki komal bhawnaon ka parinam hai jo kaam kawi karta hai, wahi chitrkar karta hai, kawi bhasha se, chitrkar pensil ya kalam se sachchi kawita ki paribhasha ye hai ki taswir kheench de usi tarah sachchi taswir ka ye gun hai ki usmen kawita ka anand aaye kawi kan ke madhyam se aatma ko sukh pahunchata hai aur chitrkar ankh ke dwara aur chunki dekhne ki shakti sunne ki apeksha adhik komal aur sanwedanshil hoti hai, isiliye jo baat chitrkar ek chinh, ek rekha, ya zara se rang se pura kar dega, wo kawi ki saikDon panktiyon se na ada ho sakegi

kawita ki tarah chitrakla bhi manushya ki komal bhawnaon ka parinam hai jo kaam kawi karta hai, wahi chitrkar karta hai, kawi bhasha se, chitrkar pensil ya kalam se sachchi kawita ki paribhasha ye hai ki taswir kheench de usi tarah sachchi taswir ka ye gun hai ki usmen kawita ka anand aaye kawi kan ke madhyam se aatma ko sukh pahunchata hai aur chitrkar ankh ke dwara aur chunki dekhne ki shakti sunne ki apeksha adhik komal aur sanwedanshil hoti hai, isiliye jo baat chitrkar ek chinh, ek rekha, ya zara se rang se pura kar dega, wo kawi ki saikDon panktiyon se na ada ho sakegi

kala ke svayatt kshetr ka svaat kshetr ka svatantrya tabhi sarthak hai jab kalakar mein antrik sampannta ho—aisi antrik sampannta, jo vastavik jivan jagat ke sanvednatmak abhyantri karan se utpann hui hai.

kala ke svayatt kshetr ka svaat kshetr ka svatantrya tabhi sarthak hai jab kalakar mein antrik sampannta ho—aisi antrik sampannta, jo vastavik jivan jagat ke sanvednatmak abhyantri karan se utpann hui hai.

kisi pustak ko hum sahitya ya kavya ki upadhi tabhi de sakte hain jab jo kuch usmen likha gaya hai wo kala ke uddeshyon ki purti karta ho.

kisi pustak ko hum sahitya ya kavya ki upadhi tabhi de sakte hain jab jo kuch usmen likha gaya hai wo kala ke uddeshyon ki purti karta ho.