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roop, gun, aayu aur tyag—ye chaar sadhan manushya ko saubhagyashali banate hain.

roop, gun, aayu aur tyag—ye chaar sadhan manushya ko saubhagyashali banate hain.

roop vidya manushya ko vishay ke satya tak pahuncha dena chahti hai.

roop vidya manushya ko vishay ke satya tak pahuncha dena chahti hai.

saksham sundar abhivyakti to avrit sadhana aur shram ke phalasvarup utpann hoti hai.

saksham sundar abhivyakti to avrit sadhana aur shram ke phalasvarup utpann hoti hai.

rang aur roop mein avichchhedya sambandh hota hai. jahan roop vahan rang, jahan rang vahan roop. ye hai prakritik niyam.

rang aur roop mein avichchhedya sambandh hota hai. jahan roop vahan rang, jahan rang vahan roop. ye hai prakritik niyam.

jo kala hoti hai wo sundar aur satya hoti hai, jo banavat hoti hai wo asundar aur asatya hoti hai.

jo kala hoti hai wo sundar aur satya hoti hai, jo banavat hoti hai wo asundar aur asatya hoti hai.

striyon ko bachpan se hi sikhaya jata hai ki sundarta unka chhatr hai, isliye man sharir ko akar deta hai aur apne chamakdar pinjre mein ghumte hue keval apni jel ko sajana chahta hai.

striyon ko bachpan se hi sikhaya jata hai ki sundarta unka chhatr hai, isliye man sharir ko akar deta hai aur apne chamakdar pinjre mein ghumte hue keval apni jel ko sajana chahta hai.

saundarybodh ki drishti se vichar karne par bhi prem ki sarthakta asandigdh hai.

saundarybodh ki drishti se vichar karne par bhi prem ki sarthakta asandigdh hai.

bahar se hamare man mein sundar jis maarg se aata hai, asundar bhi isi maarg se aata rahta hai.

bahar se hamare man mein sundar jis maarg se aata hai, asundar bhi isi maarg se aata rahta hai.

prithvi apni ganna mein advitiy hai. iski sundarta ko keval paidal yatri hi mahsus kar sakta

prithvi apni ganna mein advitiy hai. iski sundarta ko keval paidal yatri hi mahsus kar sakta

stri ko pakar, stri ko samajhkar, use apni banhon aur aatma mein mahsus karke hi prkriti ki gati aur prkriti ki sundarta ko aur prkriti ke rahasya ko liya, bhoga aur samjha ja sakta hai.

stri ko pakar, stri ko samajhkar, use apni banhon aur aatma mein mahsus karke hi prkriti ki gati aur prkriti ki sundarta ko aur prkriti ke rahasya ko liya, bhoga aur samjha ja sakta hai.

hamara sara saundarya jiye hue aur soche hue ke beech ke dukhad antarvirodh ki chhavi hai.

hamara sara saundarya jiye hue aur soche hue ke beech ke dukhad antarvirodh ki chhavi hai.

jivan ke kisi kshan mein duniya ki sundarta paryapt ho jati hai. aapko iske foto lene, ise rangane, ya yahan tak ki ise yaad rakhne ki bhi zarurat nahin hai. wo svayan mein paryapt hai.

jivan ke kisi kshan mein duniya ki sundarta paryapt ho jati hai. aapko iske foto lene, ise rangane, ya yahan tak ki ise yaad rakhne ki bhi zarurat nahin hai. wo svayan mein paryapt hai.

chehre ko chehra kahne ki apeksha use anant saundarya ka darshan kahna satya ke adhik nikat hoga.

chehre ko chehra kahne ki apeksha use anant saundarya ka darshan kahna satya ke adhik nikat hoga.

jivan mein jo sundar hai, wo penting mein kharab ho jata hai. aisa isliye hota hai, kyonki ismen bahut adhik sundarta hai. ek achchhi tasvir ko jis tarah se chamakna chahiye, uske liye usmen kuch bura hona avashyak hai. use andhere ki avashyakta hoti hai.

jivan mein jo sundar hai, wo penting mein kharab ho jata hai. aisa isliye hota hai, kyonki ismen bahut adhik sundarta hai. ek achchhi tasvir ko jis tarah se chamakna chahiye, uske liye usmen kuch bura hona avashyak hai. use andhere ki avashyakta hoti hai.

saundarya ki upasna hamein kai baar asundarta ki dehri par la deti hai.

saundarya ki upasna hamein kai baar asundarta ki dehri par la deti hai.

karuna mein ek udaas saundarya ki uplabdhi ek sarvsadharan anubhav hai.

karuna mein ek udaas saundarya ki uplabdhi ek sarvsadharan anubhav hai.

sansaar bhar me.n kahaa.n hai naarii ke netr ke samaan saundarya sikhaane vaala anya lekhak?

sansaar bhar me.n kahaa.n hai naarii ke netr ke samaan saundarya sikhaane vaala anya lekhak?

jo log saundarya ke upbhog me.n unmatt hain, unkii yantrNaa kaisii hai, iskaa anubhav mai.n bhojan karne ke li.e baiThne par hii kartaa huu.n। mere jiivan me.n ghor duःkha yah hai ki ann- vyanjan thaalii me.n rakhte-rakhte hii ThanDe ho jaate hain। usii prakaar saundarya-ruupii moTe chaaval ka bhaat hai, prem-

jo log saundarya ke upbhog me.n unmatt hain, unkii yantrNaa kaisii hai, iskaa anubhav mai.n bhojan karne ke li.e baiThne par hii kartaa huu.n। mere jiivan me.n ghor duःkha yah hai ki ann- vyanjan thaalii me.n rakhte-rakhte hii ThanDe ho jaate hain। usii prakaar saundarya-ruupii moTe chaaval ka bhaat hai, prem-

kavita srishti saundarya ka anubhav karati hai aur manushya ko sundar vastuon mein anurakt karti hai.

kavita srishti saundarya ka anubhav karati hai aur manushya ko sundar vastuon mein anurakt karti hai.

ghumakkaD prkriti ya manavta ko tatasth drishti se nahin dekhta, unke prati uski apar sahanubhuti hoti hai aur yadi wo vahan pahunchta hai, to keval apni ghumakkDi pyaas hi pura nahin karta, balki duniya ka dhyaan un pichhDi jatiyon ki or akrisht karta hai.

ghumakkaD prkriti ya manavta ko tatasth drishti se nahin dekhta, unke prati uski apar sahanubhuti hoti hai aur yadi wo vahan pahunchta hai, to keval apni ghumakkDi pyaas hi pura nahin karta, balki duniya ka dhyaan un pichhDi jatiyon ki or akrisht karta hai.

manushya ke kathor, madhur aur teekshn, do paksh hain aur barabar rahenge. kavyakla ki puri ramniyta in donon pakshon ke samanvay ke beech mangal ya saundarya ke vikas mein dikhai paDti hai.

manushya ke kathor, madhur aur teekshn, do paksh hain aur barabar rahenge. kavyakla ki puri ramniyta in donon pakshon ke samanvay ke beech mangal ya saundarya ke vikas mein dikhai paDti hai.

nagarak ko chahiye ki nagar, rajdhani tatha gaanv mein us sthaan par makan banvayen jahan par jalashay hon arthat nadi, sarovar aadi ke kinare vriksh, vatika, udyaan se sushobhit ka bhavan hona chahiye. nagarak ke ghar mein do vasasthan ( do khanD ) hone chahiye. ek antःprakoshth, dusra bahiःprakoshth.

nagarak ko chahiye ki nagar, rajdhani tatha gaanv mein us sthaan par makan banvayen jahan par jalashay hon arthat nadi, sarovar aadi ke kinare vriksh, vatika, udyaan se sushobhit ka bhavan hona chahiye. nagarak ke ghar mein do vasasthan ( do khanD ) hone chahiye. ek antःprakoshth, dusra bahiःprakoshth.

jo kisi mukh ke lavanya, van sthali ki sushama, nadi ya shailatti ki ramniyta, kusumavikas ki praphullata, gramdrishyon ki saral madhuri dekh mugdh nahin hota; jo kisi prani ke kasht vyanjak roop aur cheshta par karunardr nahin hota; jo kisi par nishthur atyachar hote dekh krodh se nahin tilmilata, usmen kavya ka sachcha prabhav grhan karne ki kshamata kabhi nahin ho sakti.

jo kisi mukh ke lavanya, van sthali ki sushama, nadi ya shailatti ki ramniyta, kusumavikas ki praphullata, gramdrishyon ki saral madhuri dekh mugdh nahin hota; jo kisi prani ke kasht vyanjak roop aur cheshta par karunardr nahin hota; jo kisi par nishthur atyachar hote dekh krodh se nahin tilmilata, usmen kavya ka sachcha prabhav grhan karne ki kshamata kabhi nahin ho sakti.

jivan ka rahasya hi antim jigyasa hai. yahi to manaviy pragya ka sundar pahlu hai.

jivan ka rahasya hi antim jigyasa hai. yahi to manaviy pragya ka sundar pahlu hai.

mahantam kaviyon mein bahut kam aise hue hain jinhonne apni kalpnaon ke shuddhtam saundarya ko uski nirvasan satyata aur tejasvita mein prastut kiya ho.

mahantam kaviyon mein bahut kam aise hue hain jinhonne apni kalpnaon ke shuddhtam saundarya ko uski nirvasan satyata aur tejasvita mein prastut kiya ho.

nayak ke dhan se sare sharir par alankar yog arthat apne liye abhushan aadi banvana, bhavan ko kalatmak Dhang se sajana, kimti baratnon ko kharidvana, paricharkon dvara ghar ko svachchh rakhna—ye rupajiva nayika ke vishesh laabh hain.

nayak ke dhan se sare sharir par alankar yog arthat apne liye abhushan aadi banvana, bhavan ko kalatmak Dhang se sajana, kimti baratnon ko kharidvana, paricharkon dvara ghar ko svachchh rakhna—ye rupajiva nayika ke vishesh laabh hain.

surdas ki saundarya chetna aur naitik chetna mein koi antral nahin hai. unka kavya naitikta ke updesh ka kavya nahin hai.

surdas ki saundarya chetna aur naitik chetna mein koi antral nahin hai. unka kavya naitikta ke updesh ka kavya nahin hai.

yaun aaveg se prabhavit hokar saundarya sambandhi manytayen badal jati hain. premi ki drishti se bahut si baten sundar hoti hain, jo apremi ki drishti se sundar nahin hain aur premi jis had tak apne aaveg se vichlit hoga, usi had tak uski saundarya sambandhi manytayen badal jayengi.

yaun aaveg se prabhavit hokar saundarya sambandhi manytayen badal jati hain. premi ki drishti se bahut si baten sundar hoti hain, jo apremi ki drishti se sundar nahin hain aur premi jis had tak apne aaveg se vichlit hoga, usi had tak uski saundarya sambandhi manytayen badal jayengi.

raam mein saundarya, shakti aur sheel tinon ki charam abhivyakti ek saath samanvit hokar manushya ke sampurn hriday ko—uske kisi ek hi ansh ko nahin—akarshit kar leti hai.

raam mein saundarya, shakti aur sheel tinon ki charam abhivyakti ek saath samanvit hokar manushya ke sampurn hriday ko—uske kisi ek hi ansh ko nahin—akarshit kar leti hai.

varsha ke karan yadi premika ke vastra bheeg ge hon aur shringar vilupt ho gaya ho, to svayan hi us premika ke vastra badalkar uska punः shringar kare.

varsha ke karan yadi premika ke vastra bheeg ge hon aur shringar vilupt ho gaya ho, to svayan hi us premika ke vastra badalkar uska punः shringar kare.

sabhyata ke har baDe kendr mein saundarya ka rashtriy adarsh adbhut dishaon mein pallavit hota rahta hai aur vaideshik adarshon tatha faishnon ko deshi adarshon tatha faushnon ke muqable mein tarjih di jati hai.

sabhyata ke har baDe kendr mein saundarya ka rashtriy adarsh adbhut dishaon mein pallavit hota rahta hai aur vaideshik adarshon tatha faishnon ko deshi adarshon tatha faushnon ke muqable mein tarjih di jati hai.

sanvedna, sarokar aur saundarya ki akanksha ke abhav mein srijan sambhav hi nahin hai.

sanvedna, sarokar aur saundarya ki akanksha ke abhav mein srijan sambhav hi nahin hai.

manav mein roop, gun aur yauvan ke hote hue bhi yadi udarta nahin hai to sabhi visheshtayen nirarthak ho jati hain.

manav mein roop, gun aur yauvan ke hote hue bhi yadi udarta nahin hai to sabhi visheshtayen nirarthak ho jati hain.

jin manovrittiyon ka adhiktar bura roop hum sansar mein dekha karte hain unka bhi sundar roop kavita DhunDhakar dikhati hai.

jin manovrittiyon ka adhiktar bura roop hum sansar mein dekha karte hain unka bhi sundar roop kavita DhunDhakar dikhati hai.

jo rahasya se ghira hota hai, wo adhik sundar dikhta hai.

jo rahasya se ghira hota hai, wo adhik sundar dikhta hai.

sundar arth ki shobha baDhane mein jo alankar prayukt nahin ve kavyalankar nahin. ve aise hi hain jaise sharir par se utarkar kisi alag kone mein rakha hua gahnon ka Dher. kisi bhaav ya marmik bhavna se asamprikt alankar chamatkar ya tamashe hain.

sundar arth ki shobha baDhane mein jo alankar prayukt nahin ve kavyalankar nahin. ve aise hi hain jaise sharir par se utarkar kisi alag kone mein rakha hua gahnon ka Dher. kisi bhaav ya marmik bhavna se asamprikt alankar chamatkar ya tamashe hain.

bharatvarshiy sanhita mein nar nari ka sanyat sambandh kathin anushasan ke bhitar adisht hai, kalidas ke kavya mein vahi saundarya ke upakran mein gathit hai.

bharatvarshiy sanhita mein nar nari ka sanyat sambandh kathin anushasan ke bhitar adisht hai, kalidas ke kavya mein vahi saundarya ke upakran mein gathit hai.

agar aap kahin jane ki raah par hain to zindagi khubsurat hai.

agar aap kahin jane ki raah par hain to zindagi khubsurat hai.

do logon ka pyaar mein duniya se door, akele hona, ye sundar hai.

do logon ka pyaar mein duniya se door, akele hona, ye sundar hai.

darpan mein uski chhavi ko dekh kar ek khubasurat mahila puri tarah se maan sakti hai ki chhavi uski hi hai. ek badsurat mahila janti hai ki aisa nahin hai.

darpan mein uski chhavi ko dekh kar ek khubasurat mahila puri tarah se maan sakti hai ki chhavi uski hi hai. ek badsurat mahila janti hai ki aisa nahin hai.

maut sundarta ki janani hai. keval nashavan vastu sundar ho sakti hai, isiliye hum par naqli phulon ka koi asar nahin hota hai.

maut sundarta ki janani hai. keval nashavan vastu sundar ho sakti hai, isiliye hum par naqli phulon ka koi asar nahin hota hai.

jab bhi aap apne aas paas sundarta ka nirman kar rahe hote hain, aap apni aatma ko bahal kar rahe hote hain.

jab bhi aap apne aas paas sundarta ka nirman kar rahe hote hain, aap apni aatma ko bahal kar rahe hote hain.

yah sab jhooth tha, sab badbu kar raha tha, jhooth ki badbu, ye sab arth, khushi aur sundarta ka bhram deta tha.

yah sab jhooth tha, sab badbu kar raha tha, jhooth ki badbu, ye sab arth, khushi aur sundarta ka bhram deta tha.

tumhein mujhe samajhna hoga, kyonki main koi kitab nahin hoon. isliye mere marne ke baad mujhe koi nahin paDh sakta, mujhe jite ji hi samajhna hoga.

tumhein mujhe samajhna hoga, kyonki main koi kitab nahin hoon. isliye mere marne ke baad mujhe koi nahin paDh sakta, mujhe jite ji hi samajhna hoga.

dekha; kintu mujhe uski sundarta ke bare mein bataya gaya hai. main janti hoon ki uski sundarta sadaiv hi adhuri aur tuti phuti hoti hai. wo asman par kabhi bhi purnakar mein prakat nahin hota. yahi baat un sabhi chizon ke bare mein sahi hai jinhen hum prithvi vale jante hain. jis tarah indradhnush ka vritt khanDit hota hai, usi tarah jivan bhi adhura hai aur hammen se harek ke liye tuta phuta hai. hum brauning ke in shabdon, ‘‘prithvi par tute hue bimb, svarg mein ek poorn chandr’’ ka arth tab tak nahin samajh sakenge, jab tak hum apne khanD jivan se anant ki or qadam nahin baDha lete.

dekha; kintu mujhe uski sundarta ke bare mein bataya gaya hai. main janti hoon ki uski sundarta sadaiv hi adhuri aur tuti phuti hoti hai. wo asman par kabhi bhi purnakar mein prakat nahin hota. yahi baat un sabhi chizon ke bare mein sahi hai jinhen hum prithvi vale jante hain. jis tarah indradhnush ka vritt khanDit hota hai, usi tarah jivan bhi adhura hai aur hammen se harek ke liye tuta phuta hai. hum brauning ke in shabdon, ‘‘prithvi par tute hue bimb, svarg mein ek poorn chandr’’ ka arth tab tak nahin samajh sakenge, jab tak hum apne khanD jivan se anant ki or qadam nahin baDha lete.

औरत जब लड़की में बदल जाए तो बिल्कुल चुप रहो। थक जाए, चुप हो जाए, तो मर्दों का बनाया सबसे झूठा वाक्य बोलो, आप तो ग़ुस्से में और सुंदर हो जाती हैं।

khubsurat chizen kuch nahin bigaDtin.

khubsurat chizen kuch nahin bigaDtin.

har stri janti hai ki uski anya sabhi uplabdhiyon ke bavjud, agar wo sundar nahin hai to wo asaphal hai.

har stri janti hai ki uski anya sabhi uplabdhiyon ke bavjud, agar wo sundar nahin hai to wo asaphal hai.

samudr hamari nazron mein sirf is vajah se kam sundar nahin ho jata hai, kyonki hum jante hain ki ye kabhi kabhi jahazon ko tabah kar deta hai.

samudr hamari nazron mein sirf is vajah se kam sundar nahin ho jata hai, kyonki hum jante hain ki ye kabhi kabhi jahazon ko tabah kar deta hai.

aap jaise hi apni ankhon se saundarya ka anand lete hain, aapka dimagh aapko batata hai ki sundarta khokhli hai aur saundarya khatm ho jata hai.

aap jaise hi apni ankhon se saundarya ka anand lete hain, aapka dimagh aapko batata hai ki sundarta khokhli hai aur saundarya khatm ho jata hai.