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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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

shamsher ki mool manovritti ek impreshnistik chitrkar ki hai.

shamsher ki mool manovritti ek impreshnistik chitrkar ki 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.

‘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.

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.

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.

yug yugantar se rati kavyasrijan ka kendriy vishay raha hai.

yug yugantar se rati kavyasrijan ka kendriy vishay raha hai.

krishnbhakt apni sadhana ke liye ek aise premakshetr ke bhitar apne aradhya ki pratishtha karte hain jo lok se nyara hai, jismen na lok maryada chalti hai, na vedmaryada.

krishnbhakt apni sadhana ke liye ek aise premakshetr ke bhitar apne aradhya ki pratishtha karte hain jo lok se nyara hai, jismen na lok maryada chalti hai, na vedmaryada.

surdas ke kavya mein prem ke teen prakar hai—manaviy, iishvriy aur prakritik.

surdas ke kavya mein prem ke teen prakar hai—manaviy, iishvriy aur prakritik.

jo alamban manushya jati ki samanya prkriti se sambandh nahin rakhta, ashray ki vishesh prkriti ya sthiti se hi sambandh rakhta hai, uske prati ashray ke bhaav ka bhagi shrota ya pathak purnrup se nahin ho sakta.

jo alamban manushya jati ki samanya prkriti se sambandh nahin rakhta, ashray ki vishesh prkriti ya sthiti se hi sambandh rakhta hai, uske prati ashray ke bhaav ka bhagi shrota ya pathak purnrup se nahin ho sakta.

hindi ke bhaktikavya mein anek svar hai. sagun bhakton ka svar nirgun santon se bhinn hai.

hindi ke bhaktikavya mein anek svar hai. sagun bhakton ka svar nirgun santon se bhinn hai.

bhaktikavya ka prem bhakti andolan ki vibhinn dharaon ko aapas mein milata hai. wo vaishnvon ko sufiyon se aur nirgun santon ko sagun bhakton se joDta hai. kahin wo samajik mulya hai to kahin samajik karttavya.

bhaktikavya ka prem bhakti andolan ki vibhinn dharaon ko aapas mein milata hai. wo vaishnvon ko sufiyon se aur nirgun santon ko sagun bhakton se joDta hai. kahin wo samajik mulya hai to kahin samajik karttavya.

bhakti andolan ke vikas mein teen mukhya sahayak tattv hai ha us kaal ke samajik jivan ke ne parivartan, acharyon ka darshanik chintan aur bhakt kaviyon ki srijanshilata.

bhakti andolan ke vikas mein teen mukhya sahayak tattv hai ha us kaal ke samajik jivan ke ne parivartan, acharyon ka darshanik chintan aur bhakt kaviyon ki srijanshilata.

vyaktivad ne chhayavadi kavi mein yadi ek aur vaiyaktik abhivyakti ki akanksha utpann ki to dusri or sampurn drishtikon ko vyaktinishth bana diya.

vyaktivad ne chhayavadi kavi mein yadi ek aur vaiyaktik abhivyakti ki akanksha utpann ki to dusri or sampurn drishtikon ko vyaktinishth bana diya.

manushya svbhaav ki ek aur visheshata ye hai ki wo apne ko prakat kiye bina nahin rah sakta. asabhya se asabhya jangli logon se lekar sansar ke atyant sabhya logon tak mein apne vicharon aur manobhavon ko prakat karne ki prabal ichchha prastut rahti hai.

manushya svbhaav ki ek aur visheshata ye hai ki wo apne ko prakat kiye bina nahin rah sakta. asabhya se asabhya jangli logon se lekar sansar ke atyant sabhya logon tak mein apne vicharon aur manobhavon ko prakat karne ki prabal ichchha prastut rahti hai.

hindi sahitya mein mahatma surdas ko to bahut samman mila hai, lekin mahakavi surdas ke mahattv ki vyakhya karne vala alochanatmak vivek viral hi hai.

hindi sahitya mein mahatma surdas ko to bahut samman mila hai, lekin mahakavi surdas ke mahattv ki vyakhya karne vala alochanatmak vivek viral hi hai.

hindi ke varnvadi adhyapak isliye pareshan hai ki agar kabir dalit le ge to nirgun parampara ka kya hoga? samajik ekta samrasta ka kya hoga? dvivedi ji ka kya hoga? us udarta ka kya hoga jo hamare hindi sahitya ke itihas ne bhakti kaal mein paida ki jismen manav manav ek ho gaya?

hindi ke varnvadi adhyapak isliye pareshan hai ki agar kabir dalit le ge to nirgun parampara ka kya hoga? samajik ekta samrasta ka kya hoga? dvivedi ji ka kya hoga? us udarta ka kya hoga jo hamare hindi sahitya ke itihas ne bhakti kaal mein paida ki jismen manav manav ek ho gaya?

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.