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sahity tumhari tumhin se pahchan aur gahri karta hai

sahity tumhari tumhin se pahchan aur gahri karta hai

har prakashit pankti sahity nahin hoti, balki sachchai ye hai ki har yug mein adhikansh sahity ‘periferi’ ka sahity hota hai jo sirf chhapta chala jata hai

har prakashit pankti sahity nahin hoti, balki sachchai ye hai ki har yug mein adhikansh sahity ‘periferi’ ka sahity hota hai jo sirf chhapta chala jata hai

duniya mein nam kamane ke liye kabhi koi phool nahin khilta hai

duniya mein nam kamane ke liye kabhi koi phool nahin khilta hai

kavi ko likhne ke li.e korii sleT kabhii nahii.n miltii hai। jo sleT use miltii hai, us par pahle se bahut kuchh likha hota hai। vah sirफ़ biich kii ख़.aalii jagah ko bharta hai। is bharne kii prakriya me.n hii rachna kii sa.mbhaavana chhipii hu.ii hai।

kavi ko likhne ke li.e korii sleT kabhii nahii.n miltii hai। jo sleT use miltii hai, us par pahle se bahut kuchh likha hota hai। vah sirफ़ biich kii ख़.aalii jagah ko bharta hai। is bharne kii prakriya me.n hii rachna kii sa.mbhaavana chhipii hu.ii hai।

hamesha purani piDhi nai piDhi se nirash rahi hai nai piDhi bhi purani piDhi bankar nirash hoti rahi hai

hamesha purani piDhi nai piDhi se nirash rahi hai nai piDhi bhi purani piDhi bankar nirash hoti rahi hai

sahitya srijeta ko svtantr hona hi chahiye, tabhi uska svar nirbhay aur svtantr hoga. shasan ka pichhlaggu sahitya, samaj ko patan ki or le jayega.

sahitya srijeta ko svtantr hona hi chahiye, tabhi uska svar nirbhay aur svtantr hoga. shasan ka pichhlaggu sahitya, samaj ko patan ki or le jayega.

rachna prakriya ke bhitar na keval bhavna, kalpana, buddhi aur sanvednatmak uddeshya hote hain, varan wo jivnanubhav hota hai jo lekhak ke antarjgat ka ang hai, wo vyaktitv hota hai jo lekhak ka antarvyaktitv hai, wo itihas hota hai jo lekhak ka apna sanvednatmak itihas hai aur keval yahi nahin hota.

rachna prakriya ke bhitar na keval bhavna, kalpana, buddhi aur sanvednatmak uddeshya hote hain, varan wo jivnanubhav hota hai jo lekhak ke antarjgat ka ang hai, wo vyaktitv hota hai jo lekhak ka antarvyaktitv hai, wo itihas hota hai jo lekhak ka apna sanvednatmak itihas hai aur keval yahi nahin hota.

pratyek sarjak ya vidhata, jivan ke chahe jis kshetr ki baat ho—‘vidrohi’ aur ‘svikarvadi’ donon saath hi saath hota hai.

pratyek sarjak ya vidhata, jivan ke chahe jis kshetr ki baat ho—‘vidrohi’ aur ‘svikarvadi’ donon saath hi saath hota hai.

ab abhiwyakti ke sare khatre uthane hi honge toDne honge hi math aur gaDh sab

ab abhiwyakti ke sare khatre uthane hi honge toDne honge hi math aur gaDh sab

jagat se man apni cheez sangrah kar raha hai, usi man se vishv manav man phir apni cheez chunkar apne liye gaDhe le raha hai.

jagat se man apni cheez sangrah kar raha hai, usi man se vishv manav man phir apni cheez chunkar apne liye gaDhe le raha hai.

adami ke krititv ka mool uski uthai lahron ki shaktishalita hai.

adami ke krititv ka mool uski uthai lahron ki shaktishalita hai.

शिल्प का यह भी एक अनोखा व्यापार है—जैसा-तैसा जो भी माध्यम मिला, उसी पर सवार होकर संसार में जो नहीं है, उसी का जाकर आविष्कार कर डालना।

शिल्प का यह भी एक अनोखा व्यापार है—जैसा-तैसा जो भी माध्यम मिला, उसी पर सवार होकर संसार में जो नहीं है, उसी का जाकर आविष्कार कर डालना।

sahitya mein sachchi nagarikta rachnaon ki hi hoti hai; aur rachnayen antatः sarthak ya nirarthak hoti hai na ki nai aur purani.

sahitya mein sachchi nagarikta rachnaon ki hi hoti hai; aur rachnayen antatः sarthak ya nirarthak hoti hai na ki nai aur purani.

alochana ki samkalinata ka ek paksh ye bhi hai ki wo atit ki mahattvpurn rachnaon ki vartaman arthavatta ki khoj kare.

alochana ki samkalinata ka ek paksh ye bhi hai ki wo atit ki mahattvpurn rachnaon ki vartaman arthavatta ki khoj kare.

sahitya vyakran ke siddhanton ko pusht avashya karta hai kintu wo usse svtantr, anandmay rachna hai.

sahitya vyakran ke siddhanton ko pusht avashya karta hai kintu wo usse svtantr, anandmay rachna hai.

jo drishya hamein vaise nahin dikhta kyonki us drishya mein hum khud rahte hain, rachnakar dikha deta hai. is tarah wo hamein ek naya mauqa deta hai.

jo drishya hamein vaise nahin dikhta kyonki us drishya mein hum khud rahte hain, rachnakar dikha deta hai. is tarah wo hamein ek naya mauqa deta hai.

khel prkriti ki sabse sundar rachna hain.

khel prkriti ki sabse sundar rachna hain.

kavita ki rachna sunne se juDi hai.

kavita ki rachna sunne se juDi hai.

hum ‘mahan sahitya’ aur ‘mahan lekhak’ ki charcha to bahut karte hain par kya ‘mahan pathak’ bhi hota hai? ya kyon nahin hota, ya hona chahiye? kya jo samaj lekhak se ‘mahan sahitya’ ki mang karta hai, usse lekhak bhi palat kar ye nahin poochh sakta ki ‘kya tum mahan samaj ho?’

hum ‘mahan sahitya’ aur ‘mahan lekhak’ ki charcha to bahut karte hain par kya ‘mahan pathak’ bhi hota hai? ya kyon nahin hota, ya hona chahiye? kya jo samaj lekhak se ‘mahan sahitya’ ki mang karta hai, usse lekhak bhi palat kar ye nahin poochh sakta ki ‘kya tum mahan samaj ho?’

har rachna apne niji vinyas ko lekar vyakt hoti hai, jaise har raag ragini ka thaat badal jata hai, vaise hi har chitr, kavita ke srijan ke samay uska sancha badal jata hai.

har rachna apne niji vinyas ko lekar vyakt hoti hai, jaise har raag ragini ka thaat badal jata hai, vaise hi har chitr, kavita ke srijan ke samay uska sancha badal jata 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.

kisi rachna ka vahi bhaav jo kavi ke hriday mein tha yadi pathak ya shrita ke hriday tak na pahunch saka to aisi rachna koi shobha nahin praapt kar sakti; use ek prakar se vyarth samajhna chahiye.

kisi rachna ka vahi bhaav jo kavi ke hriday mein tha yadi pathak ya shrita ke hriday tak na pahunch saka to aisi rachna koi shobha nahin praapt kar sakti; use ek prakar se vyarth samajhna chahiye.

koi kriti apne aap mein ekaant satya nahin hoti hai, wo apne samay tak ki parampara ki antim kaDi bhi hoti hai.

koi kriti apne aap mein ekaant satya nahin hoti hai, wo apne samay tak ki parampara ki antim kaDi bhi hoti hai.

sabhi adhyatmik gunon ki jaD mein jivan hota hai aur ek nirjiv pure taur par jaD hota hai. jo cheez jivdhariyon ko jaD padarth se alag karti hai wo jivan hai aur wo ek rasayanik prakriya hai. mada raj×nar shukranu = nav jivan. is prakriya mein aatma ka koi kaam nahin.

sabhi adhyatmik gunon ki jaD mein jivan hota hai aur ek nirjiv pure taur par jaD hota hai. jo cheez jivdhariyon ko jaD padarth se alag karti hai wo jivan hai aur wo ek rasayanik prakriya hai. mada raj×nar shukranu = nav jivan. is prakriya mein aatma ka koi kaam nahin.

sochne se hi sab kuch nahin hota—n sochte hue man ko chupchap khula chhoD dene se bhi kuch hota hai—vah bhi srijan ka paksh hai. kapDe pahanne hi ke liye nahin hain—utar kar rakhna bhi hota hai ki dhul saken.

sochne se hi sab kuch nahin hota—n sochte hue man ko chupchap khula chhoD dene se bhi kuch hota hai—vah bhi srijan ka paksh hai. kapDe pahanne hi ke liye nahin hain—utar kar rakhna bhi hota hai ki dhul saken.

lekhan, vyapar katii nahin hai—vah jivika ka sadhan ho sakta hai, lekin wo bahut anshon mein tapasya hai. isliye jise aatma par bandhan mahsus hote hain to wo chhoDkar chala jaye.

lekhan, vyapar katii nahin hai—vah jivika ka sadhan ho sakta hai, lekin wo bahut anshon mein tapasya hai. isliye jise aatma par bandhan mahsus hote hain to wo chhoDkar chala jaye.

manushya ka sabse uttam parichay ye hai ki manushya srashta hai. kintu, aaj ki sabhyata use mazdur banati hai, mistri banati hai, mahajan banati hai, lobh dikhakar srashta ko chhota banati hai.

manushya ka sabse uttam parichay ye hai ki manushya srashta hai. kintu, aaj ki sabhyata use mazdur banati hai, mistri banati hai, mahajan banati hai, lobh dikhakar srashta ko chhota banati hai.

koi injiniyar raddi maal lagakar ghair zimmedari se kachche pul ka nirman kare, to wo jis apradh ka bhagi hoga, umi apradh ka bhagi wo kavi bhi hoga, jo rashtriyata ki sachchi bhavna ki anubhuti ke bina rasm adai ke liye ojhin rashtriy kavya rachega.

koi injiniyar raddi maal lagakar ghair zimmedari se kachche pul ka nirman kare, to wo jis apradh ka bhagi hoga, umi apradh ka bhagi wo kavi bhi hoga, jo rashtriyata ki sachchi bhavna ki anubhuti ke bina rasm adai ke liye ojhin rashtriy kavya rachega.

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.

sahityik drashta hai. wo kisi rang se ranga hua nahin rahta. wo kisi rang se ranga hua ho, to srishti ko nyaay nahin de sakega.

sahityik drashta hai. wo kisi rang se ranga hua nahin rahta. wo kisi rang se ranga hua ho, to srishti ko nyaay nahin de sakega.

jis prakar sinema ke chitr vastavik pratit hote hain parantu hote hain, maatr parkash aur chhaya ke mile jule chitr, usi prakar srishti ki vividhta bhi ek bhram maatr hai.

jis prakar sinema ke chitr vastavik pratit hote hain parantu hote hain, maatr parkash aur chhaya ke mile jule chitr, usi prakar srishti ki vividhta bhi ek bhram maatr hai.

susangat Dhang se viksit thiyaloji ki parinati sarveshvarvad mein hoti hai. vaidik sarveshvarvad upanishdon ke iishvarvad ka tarksammat natija hai. sarveshvarvadi roop mein thiyoloji apne ko hi kha jati hai. kyonki susangat sarveshvarvad nastikvad ki or le jata hai.

susangat Dhang se viksit thiyaloji ki parinati sarveshvarvad mein hoti hai. vaidik sarveshvarvad upanishdon ke iishvarvad ka tarksammat natija hai. sarveshvarvadi roop mein thiyoloji apne ko hi kha jati hai. kyonki susangat sarveshvarvad nastikvad ki or le jata hai.

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.

rajaniti vale sanskriti ka nirman nahin kar sakte. shodhak aur anveshak sanskriti nirman karte hain.

rajaniti vale sanskriti ka nirman nahin kar sakte. shodhak aur anveshak sanskriti nirman karte hain.

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.

likhna chahe jitne wishisht Dhang se, lekin jina ek ati samany manushya ki tarah

likhna chahe jitne wishisht Dhang se, lekin jina ek ati samany manushya ki tarah

hum apni tabahi ke liye zyada, nirman ke liye kam jane jayenge.

hum apni tabahi ke liye zyada, nirman ke liye kam jane jayenge.

achchhi samiksha ka kaam keval sarlikarnon aur asan samikarnon mein vichran karna—bhar nahin ha ek aise vivek ka parichay dena bhi hai jo vibhinn rachnaon, ya rachnaon ki vibhinntaon ke beech barik farq kar sake.

achchhi samiksha ka kaam keval sarlikarnon aur asan samikarnon mein vichran karna—bhar nahin ha ek aise vivek ka parichay dena bhi hai jo vibhinn rachnaon, ya rachnaon ki vibhinntaon ke beech barik farq kar sake.

rachna prakriya sachmuch mein hi ek rahasyamay cheez hai.

rachna prakriya sachmuch mein hi ek rahasyamay cheez hai.

bhavaprsut vachanarachna mein hi bhaav ya bhavna teevr karne ki kshamata pai jati hai.

bhavaprsut vachanarachna mein hi bhaav ya bhavna teevr karne ki kshamata pai jati hai.

kisi achchhe sanklan ki ek bhi achchhi kavita ki ek pankti ko bhi, ek shabd tak ko bhi alasya, laparvahi, pramad ya ahanmanyta mein nazarandaz karna kavi ka to zyada kuch nahin bigaDta, tathakathit alochak ki qalii avashya khol deta hai.

kisi achchhe sanklan ki ek bhi achchhi kavita ki ek pankti ko bhi, ek shabd tak ko bhi alasya, laparvahi, pramad ya ahanmanyta mein nazarandaz karna kavi ka to zyada kuch nahin bigaDta, tathakathit alochak ki qalii avashya khol deta hai.

rachnatmak prakriya apaki manchahi cheez ko pane mein apaki madad karti hai! iske teen asan qadam hai ha mangen, yaqin karen, aur payen.

rachnatmak prakriya apaki manchahi cheez ko pane mein apaki madad karti hai! iske teen asan qadam hai ha mangen, yaqin karen, aur payen.

aap apne vicharon aur akarshan ke niyam dvara apne jivan ka srijan kar sakte hain.

aap apne vicharon aur akarshan ke niyam dvara apne jivan ka srijan kar sakte hain.

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.

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.

adhunikta shabd ka rachnatmak ashay vartaman ko kendr mein rakhte hue atit aur bhavishya ke prati bhi sanchet rahta hai, isliye samkalin pratyaksh ya tatkalin jaise shabdon ke saath bhi iske gahre aur sathi donon sambandh hain.

adhunikta shabd ka rachnatmak ashay vartaman ko kendr mein rakhte hue atit aur bhavishya ke prati bhi sanchet rahta hai, isliye samkalin pratyaksh ya tatkalin jaise shabdon ke saath bhi iske gahre aur sathi donon sambandh hain.

agar aap srijan karna chahte hain, to aapko paglon ki tarah prem karna paDta hai.

agar aap srijan karna chahte hain, to aapko paglon ki tarah prem karna paDta hai.

koi bhi kriti nitant vaiyaktik nahin hoti, wo apni parampara ki us yug tak ki antim kriti hoti hai jisse ki nai parampara ka nairantarya bhi ksharit ho sakta hai.

koi bhi kriti nitant vaiyaktik nahin hoti, wo apni parampara ki us yug tak ki antim kriti hoti hai jisse ki nai parampara ka nairantarya bhi ksharit ho sakta hai.

jo keriar ki dhun mein hai, use to ekdam sahitya rachna band hi kar dena chahiye. sahitya rachna tapasya to hai hi.

jo keriar ki dhun mein hai, use to ekdam sahitya rachna band hi kar dena chahiye. sahitya rachna tapasya to hai hi.

dharmik chintan ke anusar jagat iishvar ki lila ka parinam hai.

dharmik chintan ke anusar jagat iishvar ki lila ka parinam hai.