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mera svbhaav ya siddhant ya prvritti kuch aisi hai (mere khayal se jo shayad sahi bhi hai) ki jo vyakti sahityik duniya se jitna door rahega, usmen achchha sahityik banne ki sambhavna utni hi zyada baDh jayegi. sahitya ke liye sahitya se nirvasan avashyak hai.

mera svbhaav ya siddhant ya prvritti kuch aisi hai (mere khayal se jo shayad sahi bhi hai) ki jo vyakti sahityik duniya se jitna door rahega, usmen achchha sahityik banne ki sambhavna utni hi zyada baDh jayegi. sahitya ke liye sahitya se nirvasan avashyak hai.

kahna na hoga ki shilp ki drishti se shamsher hindi ke ek advitiy kavi hai.

kahna na hoga ki shilp ki drishti se shamsher hindi ke ek advitiy kavi hai.

alochak ka dharm sahityik netagiri karna nahin hai, varan jivan ka marmagya banna aur usi visheshata ki sahayata se kala samiksha karna bhi hai.

alochak ka dharm sahityik netagiri karna nahin hai, varan jivan ka marmagya banna aur usi visheshata ki sahayata se kala samiksha karna bhi hai.

hamare adhikansh upanyas ati samanya prashnon (triviyelitij) se jujhte rahte hain aur unse hamara anubhuti sansar kisi bhi tarah samriddh nahin hota.

hamare adhikansh upanyas ati samanya prashnon (triviyelitij) se jujhte rahte hain aur unse hamara anubhuti sansar kisi bhi tarah samriddh nahin hota.

jayasi prem ke kavi ke roop mein vikhyat hain. unke anusar sansar mein prem se adhik sundar aur kamya kuch bhi nahin hai.

jayasi prem ke kavi ke roop mein vikhyat hain. unke anusar sansar mein prem se adhik sundar aur kamya kuch bhi nahin hai.

kavita hi manushya ke hriday ko svaarth sambandhon ke sankuchit manDal se uupar uthakar loksamanya bhavabhumi par le jati hai jahan jagat ki nana gatiyon ke marmik svarup ka sakshatkar aur shuddh anubhutiyon ka sanchar hota hai.

kavita hi manushya ke hriday ko svaarth sambandhon ke sankuchit manDal se uupar uthakar loksamanya bhavabhumi par le jati hai jahan jagat ki nana gatiyon ke marmik svarup ka sakshatkar aur shuddh anubhutiyon ka sanchar hota hai.

shamsher ki aatma ne apni abhivyakti ka ek prabhavashali bhavan apne hathon taiyar kiya hai. us bhavan mein jane se Dar lagta hai—uski gambhir pryatnsadhya pavitarta ke karan!

shamsher ki aatma ne apni abhivyakti ka ek prabhavashali bhavan apne hathon taiyar kiya hai. us bhavan mein jane se Dar lagta hai—uski gambhir pryatnsadhya pavitarta ke karan!

acharya shukl jise maryada kahte hain wo vastav mein ruDhi hai.

acharya shukl jise maryada kahte hain wo vastav mein ruDhi hai.

apne svayan ke shilp ka vikas keval vahi kavi kar sakta hai, jiske paas apne nij ka koi aisa maulik vishesh ho, jo ye chahta ho ki uski abhivyakti usi ke manastatvon ke akar ki, unhin manastatvon ke rang ki, unhin ke sparsh aur gandh ki hi ho.

apne svayan ke shilp ka vikas keval vahi kavi kar sakta hai, jiske paas apne nij ka koi aisa maulik vishesh ho, jo ye chahta ho ki uski abhivyakti usi ke manastatvon ke akar ki, unhin manastatvon ke rang ki, unhin ke sparsh aur gandh ki hi ho.

alochak ke liye sarv pratham avashyak hai anubhvatmak jivan gyaan, jo nirantar aatm vistar se arjit hota hai.

alochak ke liye sarv pratham avashyak hai anubhvatmak jivan gyaan, jo nirantar aatm vistar se arjit hota hai.

darasal is sankrati yug mein bhi jo kavi madhyvargiy manःsthiti ko lekar bhavukta se bhari hui anek saphal kavitayen likh lete hain, unke bare mein ye samajhna chahiye ki ya to ve vastavikta ka atisarlikran karte hain, athva ve uski ulajhnon se ghabDakar uupri satah ki ranginiyon mein ras lete hain.

darasal is sankrati yug mein bhi jo kavi madhyvargiy manःsthiti ko lekar bhavukta se bhari hui anek saphal kavitayen likh lete hain, unke bare mein ye samajhna chahiye ki ya to ve vastavikta ka atisarlikran karte hain, athva ve uski ulajhnon se ghabDakar uupri satah ki ranginiyon mein ras lete hain.

namvar sinh ke anusar sagun kavya ki mukhya kamzori shaastr sapekshata hai, jo ek or nirgundhara ka virodh karti hai aur dusri or ritikavya ke uday ka karan banti hai. namvar sinh ke vivechan se ye aspasht nahin hota ki sagundhara kyon aur kaise shaastr sapeksh hai, isliye ye saval uthta hai ki akhir sagun kavya mein shaastr sapeksh kya hai—sur ka vatsalya aur shrringar? mera ka prem aur vidroh? ya tulsi ka atmanivedan aur atmsangharsh? kya ye sab shaastr sapeksh aur lok vimukh hai? in sabka ritikavya se kya lena dena?

namvar sinh ke anusar sagun kavya ki mukhya kamzori shaastr sapekshata hai, jo ek or nirgundhara ka virodh karti hai aur dusri or ritikavya ke uday ka karan banti hai. namvar sinh ke vivechan se ye aspasht nahin hota ki sagundhara kyon aur kaise shaastr sapeksh hai, isliye ye saval uthta hai ki akhir sagun kavya mein shaastr sapeksh kya hai—sur ka vatsalya aur shrringar? mera ka prem aur vidroh? ya tulsi ka atmanivedan aur atmsangharsh? kya ye sab shaastr sapeksh aur lok vimukh hai? in sabka ritikavya se kya lena dena?

surdas ke kavya mein krishn se radha aur dusri gopiyon ka prem samanti naitikta ke bandhnon se mukt prem hai.

surdas ke kavya mein krishn se radha aur dusri gopiyon ka prem samanti naitikta ke bandhnon se mukt prem hai.

mahakavi vidyapati madhyakal ke pahle aise kavi hain jinki padavali mein jan bhasha mein jansanskriti ki abhivyakti hui hai.

mahakavi vidyapati madhyakal ke pahle aise kavi hain jinki padavali mein jan bhasha mein jansanskriti ki abhivyakti hui hai.

hamare sahitya mein ek bahucharchit sthapana ye hai ki bharatiy upanyas mulatः kisan chetna ki mahagatha hai—vaise hi jaise unnasvin sadi ke yoropiy upanyas ko madhyam varg ka mahakavya kaha gaya tha.

hamare sahitya mein ek bahucharchit sthapana ye hai ki bharatiy upanyas mulatः kisan chetna ki mahagatha hai—vaise hi jaise unnasvin sadi ke yoropiy upanyas ko madhyam varg ka mahakavya kaha gaya tha.

bharat jaise virat manaviy kshetr ke anubhvon, gahri bhavnaon, ashaon, akankshaon aur yatnaon aadi ko hamara upanyas abhi anshatः hi samet paya hai—aur jitna tatha jis prakar use sameta gaya hai usmen pratibha evan kaushal ke kuch durlabh udaharnon ko chhoDkar, ab bhi bahut adhakachrapan hai.

bharat jaise virat manaviy kshetr ke anubhvon, gahri bhavnaon, ashaon, akankshaon aur yatnaon aadi ko hamara upanyas abhi anshatः hi samet paya hai—aur jitna tatha jis prakar use sameta gaya hai usmen pratibha evan kaushal ke kuch durlabh udaharnon ko chhoDkar, ab bhi bahut adhakachrapan hai.

sabse pahli kami to hamare upanyason mein chintan aur vaicharikta ki hi hai.

sabse pahli kami to hamare upanyason mein chintan aur vaicharikta ki hi hai.

jayasi ki drishti mein prem atyant gooDh aur athah hai. zahir hai, aise prem ki kavita likhna bhi asan nahin hoga.

jayasi ki drishti mein prem atyant gooDh aur athah hai. zahir hai, aise prem ki kavita likhna bhi asan nahin hoga.

shamsher ki mool manovritti ek impreshnistik chitrkar ki hai.

shamsher ki mool manovritti ek impreshnistik chitrkar ki hai.

wo alochana, jo rachna prakiya ko dekhe bina ki jati hai, alochak ke ahankar se nishpann hoti hai, bhale hi wo ahankar adhyatmik shabdavali mein prakat ho, chahe kalavadi shabdavali mein, chahe pragtivadi shabdavali mein.

wo alochana, jo rachna prakiya ko dekhe bina ki jati hai, alochak ke ahankar se nishpann hoti hai, bhale hi wo ahankar adhyatmik shabdavali mein prakat ho, chahe kalavadi shabdavali mein, chahe pragtivadi shabdavali mein.

jo log ‘janta ka sahitya’ se ye matlab lete hain ki wo sahitya janta ke turant samajh mein aaye, janta uska marm pa sake, yahi uski pahli kasauti hai—ve log ye bhool jate hain ki janta ko pahle sushikshit aur susanskrit karna hai.

jo log ‘janta ka sahitya’ se ye matlab lete hain ki wo sahitya janta ke turant samajh mein aaye, janta uska marm pa sake, yahi uski pahli kasauti hai—ve log ye bhool jate hain ki janta ko pahle sushikshit aur susanskrit karna hai.

dusre kavi adhik se adhik ansuon se prem ki kavita likhte hain, lekin jayasi ne ankhon se tapakne vale lahu se prem ki kavita likhi hai.

dusre kavi adhik se adhik ansuon se prem ki kavita likhte hain, lekin jayasi ne ankhon se tapakne vale lahu se prem ki kavita likhi hai.

upanyas ki puri sambhavnaon ka abhi bhi hamare yahan dohan hona hai.

upanyas ki puri sambhavnaon ka abhi bhi hamare yahan dohan hona hai.

abhivyakti ka abhyas kalakar ka ek mukhya karttavya hai.

abhivyakti ka abhyas kalakar ka ek mukhya karttavya hai.

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.

samkalinata ki mari aaj ki hindi alochana ne kabir ko adhyatm premi videshiyon tatha unke deshi sahyogiyon ko saump diya hai aur tulsidas ko ‘jay shriram’ ka nara lagane vale shakhamrigon ki marzi par chhoD diya hai.

samkalinata ki mari aaj ki hindi alochana ne kabir ko adhyatm premi videshiyon tatha unke deshi sahyogiyon ko saump diya hai aur tulsidas ko ‘jay shriram’ ka nara lagane vale shakhamrigon ki marzi par chhoD diya hai.

‘jhutha sach’ un durlabh kritiyon mein se hai jo thos, yatharthavadi star par, bhavukta ke sailab mein bahe bina is bhayanak manaviy trasadi ko atyant sashakt roop mein prastut karti hai.

‘jhutha sach’ un durlabh kritiyon mein se hai jo thos, yatharthavadi star par, bhavukta ke sailab mein bahe bina is bhayanak manaviy trasadi ko atyant sashakt roop mein prastut karti hai.

kavi ka abhyantar vaasv baahm ka abhyantrikrit roop hi hai isiliye kavi ko apne vastavik jivan mein rachna baahm kavyanubhav jina paDta hai.

kavi ka abhyantar vaasv baahm ka abhyantrikrit roop hi hai isiliye kavi ko apne vastavik jivan mein rachna baahm kavyanubhav jina paDta hai.

स्वत्रंता-प्राप्ति के बाद पहला औपन्यासिक चमत्कार रेणु का ‘मैला आँचल’ है।

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.

pan. ramchandr shukl jo nirgun mat ko koste hain, wo yon hi nahin. iske pichhe unki sari puran matvadi chetna bolti hai.

pan. ramchandr shukl jo nirgun mat ko koste hain, wo yon hi nahin. iske pichhe unki sari puran matvadi chetna bolti hai.

‘maila anchal’ ke saath hi hindi mein upanyason mein ek nai koti ka prachalan hota hai, jise ‘anchlik’ kahte hain.

‘maila anchal’ ke saath hi hindi mein upanyason mein ek nai koti ka prachalan hota hai, jise ‘anchlik’ kahte hain.

aise saundarya kshnon, aise manovaigyanik kshnon se vanchit athva alp samriddh, daridr jo alochak hai, wo apne ko chahe jitna baDa samjhe sahitya kshetr ka anushasak samjhe wo, vastutः, sahitya vishleshan ke ayogya hai, kala prakriya ke karya mein aksham hai, bhale hi wo sahitya ka shikhar banne ka svaang rache, masiha bane.

aise saundarya kshnon, aise manovaigyanik kshnon se vanchit athva alp samriddh, daridr jo alochak hai, wo apne ko chahe jitna baDa samjhe sahitya kshetr ka anushasak samjhe wo, vastutः, sahitya vishleshan ke ayogya hai, kala prakriya ke karya mein aksham hai, bhale hi wo sahitya ka shikhar banne ka svaang rache, masiha bane.

‘padmavat’ mein prem ki pradhanta nirvivad hai, parantu us prem ke svarup ke bare mein matbhed hai. vivad ka vishay ye hai ki wo prem mulatः laukik hai ya alaukik.

‘padmavat’ mein prem ki pradhanta nirvivad hai, parantu us prem ke svarup ke bare mein matbhed hai. vivad ka vishay ye hai ki wo prem mulatः laukik hai ya alaukik.

aaj hum jise bharatiy sanskriti kahte hain uske nirman mein bhakti andolan ki atyant mahattvpurn bhumika hai.

aaj hum jise bharatiy sanskriti kahte hain uske nirman mein bhakti andolan ki atyant mahattvpurn bhumika hai.

kabir aise kavi hain jinhen kisi tarah ki samprdayikta aur kattarta na to apna bana sakti hai aur na pacha sakti hai.

kabir aise kavi hain jinhen kisi tarah ki samprdayikta aur kattarta na to apna bana sakti hai aur na pacha sakti hai.

sursagar ka gopikrishn prem hai. is prem ki dusri visheshata hai uska sahj kramik vikas. gopikrishn prem ke svabhavik vikas kram ko soor ne atyant satarkata se chitrit kiya hai.

sursagar ka gopikrishn prem hai. is prem ki dusri visheshata hai uska sahj kramik vikas. gopikrishn prem ke svabhavik vikas kram ko soor ne atyant satarkata se chitrit kiya hai.

sachcha kavi vahi hai jise lokahriday ki pahchan ho, jo anek visheshtaon aur vichitrtaon ke beech se manushya jati ke samanya hriday ko alag karke dekh sake. isi lokahriday mein hriday ke leen hone ki dasha ka naam rasadsha hai.

sachcha kavi vahi hai jise lokahriday ki pahchan ho, jo anek visheshtaon aur vichitrtaon ke beech se manushya jati ke samanya hriday ko alag karke dekh sake. isi lokahriday mein hriday ke leen hone ki dasha ka naam rasadsha hai.

alochak ko darshanik hona paDta hai. aise darshanik alochkon ke na hone par pathak anath ho jata hai. lekhak anushasanhin ho jate hain.

alochak ko darshanik hona paDta hai. aise darshanik alochkon ke na hone par pathak anath ho jata hai. lekhak anushasanhin ho jate hain.

bhasha ke bina kavya ki kalpana nahin ki ja sakti aur na bhaav jagat ke abhivyakti ke atirikt bhasha ka koi dusra prayojan jaan paDta hai.

bhasha ke bina kavya ki kalpana nahin ki ja sakti aur na bhaav jagat ke abhivyakti ke atirikt bhasha ka koi dusra prayojan jaan paDta hai.

hindi mein aise alochkon ka abhav nahin hai jo kahte hain ki kavita ki vyakhya mein samaj ko lana kavita ke saath atyachar hai. lekin jis kavita mein samaj hoga uski vyakhya samajik chinta ke bina kaise hogi?

hindi mein aise alochkon ka abhav nahin hai jo kahte hain ki kavita ki vyakhya mein samaj ko lana kavita ke saath atyachar hai. lekin jis kavita mein samaj hoga uski vyakhya samajik chinta ke bina kaise hogi?

jismen bhaav ka pata denevala athva bhaav jagrat karnevala koi shabd ya vakya athva prastut prsang ke prati kisi prakar ka bhaav utpann karane mein samarth aprastut vastu ya vyapar na ho, keval door ki soojh ya shabdasamymulak vilakshanta ho wo ukti kavyabhas hogi.

jismen bhaav ka pata denevala athva bhaav jagrat karnevala koi shabd ya vakya athva prastut prsang ke prati kisi prakar ka bhaav utpann karane mein samarth aprastut vastu ya vyapar na ho, keval door ki soojh ya shabdasamymulak vilakshanta ho wo ukti kavyabhas hogi.

soor ke kavya mein prem kabir se adhik svabhavik aur jayasi se adhik laukik hai.

soor ke kavya mein prem kabir se adhik svabhavik aur jayasi se adhik laukik hai.

ek kavi mein agar door tak soch sakne ki taqat nahin to uski kavita ya to yatharth ki satah ko kharonchkar rah jayegi, ya kisi bhi adarsh se chipakkar.

ek kavi mein agar door tak soch sakne ki taqat nahin to uski kavita ya to yatharth ki satah ko kharonchkar rah jayegi, ya kisi bhi adarsh se chipakkar.

bhakt kaviyon ne premamarg ki jin badhaon ka varnan kiya hai ve bhi lokajivan mein prem ki anubhuti ki badhayen hain.

bhakt kaviyon ne premamarg ki jin badhaon ka varnan kiya hai ve bhi lokajivan mein prem ki anubhuti ki badhayen hain.

kabir pratyek laukik aur alaukik vastu ko julahe ki nazar se dekhte hain. unke liye iishvar bhi ek bunkar hi hai aur uski ye duniya tatha manav kaya—‘jhini jhini bini chadariya hai. ’

kabir pratyek laukik aur alaukik vastu ko julahe ki nazar se dekhte hain. unke liye iishvar bhi ek bunkar hi hai aur uski ye duniya tatha manav kaya—‘jhini jhini bini chadariya hai. ’

bhaktikavya mein dharm ka jo roop hai uska adhar bhay nahin, prem hai. aasha tatha astha is prem ke do sahayak tattv hain.

bhaktikavya mein dharm ka jo roop hai uska adhar bhay nahin, prem hai. aasha tatha astha is prem ke do sahayak tattv hain.

bhaav aur vibhav donon pakshon ke samanjasya ke bina puri aur sachchi rasanubhuti ho nahin sakti.

bhaav aur vibhav donon pakshon ke samanjasya ke bina puri aur sachchi rasanubhuti ho nahin sakti.

vilgav ki sthiti mein, adhunik jivan ki adhikadhik yantrik aur jansankul paristhitiyon mein, manav samudayon ke astitvik aur sanskriktik laybhang ke mansopchar ki zarurat ke takaze se hi prkriti ke saath manaviy chetna ke sambandhon ki khoj jivan ki aupanyasik punarrachna mein aur bhi gahre aur bhi sukshmtam gharatlon par anivarya uthti hai.

vilgav ki sthiti mein, adhunik jivan ki adhikadhik yantrik aur jansankul paristhitiyon mein, manav samudayon ke astitvik aur sanskriktik laybhang ke mansopchar ki zarurat ke takaze se hi prkriti ke saath manaviy chetna ke sambandhon ki khoj jivan ki aupanyasik punarrachna mein aur bhi gahre aur bhi sukshmtam gharatlon par anivarya uthti hai.

vaigyanik vartaman yug banate hain aur kavi unke bhoot aur bhavishya ki alochana karte hain. isi marmik aur chubhne vali alochana ko kavita kahte hain.

vaigyanik vartaman yug banate hain aur kavi unke bhoot aur bhavishya ki alochana karte hain. isi marmik aur chubhne vali alochana ko kavita kahte hain.