پر

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.

yadi lekhak ke paas sanvednatmak mahatv bodh nahin hai, ya ksheen hai, to vishisht anubhvon ki abhivyakti ksheen hogi.

yadi lekhak ke paas sanvednatmak mahatv bodh nahin hai, ya ksheen hai, to vishisht anubhvon ki abhivyakti ksheen hogi.

aatma ki sab anubhutiyan aisthetik nahin hotin, isliye ve kavya roop mein vyakt nahin hotin.

aatma ki sab anubhutiyan aisthetik nahin hotin, isliye ve kavya roop mein vyakt nahin hotin.

antःkaran ki vritiyon ke chitr ka naam kavita hai.

antःkaran ki vritiyon ke chitr ka naam kavita hai.

ankh wale pray is tarah sochte hain ki andhon ki, wisheshat bahre andhon ki duniya, unke surya parkash se chamchamate aur hanste khelte sansar se bilkul alag hain aur unki bhawnayen aur sanwednayen bhi bilkul alag hain aur unki chetna par unki is ashakti aur abhaw ka mulabhut prabhaw hai

ankh wale pray is tarah sochte hain ki andhon ki, wisheshat bahre andhon ki duniya, unke surya parkash se chamchamate aur hanste khelte sansar se bilkul alag hain aur unki bhawnayen aur sanwednayen bhi bilkul alag hain aur unki chetna par unki is ashakti aur abhaw ka mulabhut prabhaw hai

manaviy sanvedna ke mool svbhaav ko theek se samjhe bina sab kuch ko kharij kar dene ka auddhatya kabhi phalaprsu nahin hota.

manaviy sanvedna ke mool svbhaav ko theek se samjhe bina sab kuch ko kharij kar dene ka auddhatya kabhi phalaprsu nahin hota.

upanyas bhavnaon ko sancha dete hain, samay ka aisa anuman dete hain jise aupacharik itihas nahin de sakta.

upanyas bhavnaon ko sancha dete hain, samay ka aisa anuman dete hain jise aupacharik itihas nahin de sakta.

maun nikatta ki bhavna lata hai. jaise hi baat khulti hai, tisri upasthiti ki mano chetavni aati hai.

maun nikatta ki bhavna lata hai. jaise hi baat khulti hai, tisri upasthiti ki mano chetavni aati hai.

vasanatmak avastha se bhavatmak avastha mein aaya hua raag hi anurag ya prem hai.

vasanatmak avastha se bhavatmak avastha mein aaya hua raag hi anurag ya prem hai.

sahitya apne kaal ka pratibimb hota hai. jo bhaav aur vichar logon ke hridyon ko spandit karte hain, vahi sahitya par bhi apni chhaya Dalte hain.

sahitya apne kaal ka pratibimb hota hai. jo bhaav aur vichar logon ke hridyon ko spandit karte hain, vahi sahitya par bhi apni chhaya Dalte 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.

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.

kavya ka uddeshya shuddh vivechan dvara siddhantanirupan nahin hota, rasotpadan ya bhavsanchar hota hai.

kavya ka uddeshya shuddh vivechan dvara siddhantanirupan nahin hota, rasotpadan ya bhavsanchar hota hai.

kavi log arth aur varnvinyas ke vichar se jis prakar shabdshodhan karte hain, usi prakar adhik marmasparshi aur prabhavotpadak drishya upasthit karne ke liye vyaparshodhan bhi karte hain. bahut se vyaparon mein jo vyapar adhik prakritik hone ke karan svbhavatः hriday ko adhik sparsh karnevala hota hai, bhavuk kavi ki drishti usi par jati hai.

kavi log arth aur varnvinyas ke vichar se jis prakar shabdshodhan karte hain, usi prakar adhik marmasparshi aur prabhavotpadak drishya upasthit karne ke liye vyaparshodhan bhi karte hain. bahut se vyaparon mein jo vyapar adhik prakritik hone ke karan svbhavatः hriday ko adhik sparsh karnevala hota hai, bhavuk kavi ki drishti usi par jati hai.

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.

kavi ka kaam na to shiksha dena hai aur na darshanik tattvon ki vyakhya karna hai. uske hriday se to wo gaan udgat hona chahiye jisse samast manav jati ki hvtantri mein vishv vedna ka svar baj uthe.

kavi ka kaam na to shiksha dena hai aur na darshanik tattvon ki vyakhya karna hai. uske hriday se to wo gaan udgat hona chahiye jisse samast manav jati ki hvtantri mein vishv vedna ka svar baj uthe.

sachcha kavi usi vyakti ya vastu ka svarup kalpana mein layega jiske prati uski kisi prakar ki anubhuti hogi.

sachcha kavi usi vyakti ya vastu ka svarup kalpana mein layega jiske prati uski kisi prakar ki anubhuti hogi.

anubhuti ki jis tivrata mein bahar bhitar sarvatr andhkar hi andhkar dikhai paDe, wo nitant aindriy sanvedan kahi jayegi.

anubhuti ki jis tivrata mein bahar bhitar sarvatr andhkar hi andhkar dikhai paDe, wo nitant aindriy sanvedan kahi jayegi.

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.

sahitya mein adhyatmik bhavbodh ya uski zarurat ka ahsas darshan ko anubhuti ke bhitar charitarth karke ya darshan ko anubhuti mein ghulakar hi sambhav aur kritikarya ho sakta hai.

sahitya mein adhyatmik bhavbodh ya uski zarurat ka ahsas darshan ko anubhuti ke bhitar charitarth karke ya darshan ko anubhuti mein ghulakar hi sambhav aur kritikarya ho sakta hai.

hriday vinimay prem ka lakshan hai; aur tum yadi usi hriday ko gopan karte ho to ye nishchit hai ki tum svarthbhavapann ho, unko keval baton se prem karte ho.

hriday vinimay prem ka lakshan hai; aur tum yadi usi hriday ko gopan karte ho to ye nishchit hai ki tum svarthbhavapann ho, unko keval baton se prem karte ho.

lekhak ke saath aap tab rah sakenge jab aap mein itni manav shraddha ho ki lekhar varg mein, hriday samriddhi, pratibha shakti aur vikas tatha unnati ki sambhavnayen hain aur mankar chalen. iska arth ye hai ki aap lekhak ki virodhi aur yuktiyukt alochana na karen. iska arth ye hai ki aap us manovaigyanik sthiti paristhiti ko—us sayakaulaujikal sichyueshan ko—samjhen ki jo lekhak ke sahitya srijan ka prarambh bindu banti hai.

lekhak ke saath aap tab rah sakenge jab aap mein itni manav shraddha ho ki lekhar varg mein, hriday samriddhi, pratibha shakti aur vikas tatha unnati ki sambhavnayen hain aur mankar chalen. iska arth ye hai ki aap lekhak ki virodhi aur yuktiyukt alochana na karen. iska arth ye hai ki aap us manovaigyanik sthiti paristhiti ko—us sayakaulaujikal sichyueshan ko—samjhen ki jo lekhak ke sahitya srijan ka prarambh bindu banti hai.

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.

jo bhavuk ya sahriday hote hain, athva kavya ke anushilan se jinke bhavaprsar ka kshetr vistrit ho jata hai, unki vrittiyan utni svarthbaddh nahin rah saktin.

jo bhavuk ya sahriday hote hain, athva kavya ke anushilan se jinke bhavaprsar ka kshetr vistrit ho jata hai, unki vrittiyan utni svarthbaddh nahin rah saktin.

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.

kavita hamare manobhavon ko uchchhvsit karke hamare jivan mein ek naya jeev Daal deti hai.

kavita hamare manobhavon ko uchchhvsit karke hamare jivan mein ek naya jeev Daal deti hai.

jo kavya na kavi ki anubhutti se sambandh rakhte hain na shrota ki, unmen keval kalpana aur buddhi ke sahare bhavon ke svarup ka pradarshan hota hai.

jo kavya na kavi ki anubhutti se sambandh rakhte hain na shrota ki, unmen keval kalpana aur buddhi ke sahare bhavon ke svarup ka pradarshan hota hai.

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.

hriday ke marmasthal ka sparsh tabhi hota hai jab jagat ya jivan ka koi sundar roop, marmik dasha ya tathya man mein upasthit hota hai.

hriday ke marmasthal ka sparsh tabhi hota hai jab jagat ya jivan ka koi sundar roop, marmik dasha ya tathya man mein upasthit hota hai.

sambhvatः mere jivan ka asl maqsad mere sharir, meri sanvednaon aur mere vicharon ko lekhan banane ke liye ho, dusre shabdon mein ha kuch samajh mein aane layaq aur sarvabhaumik ho, jisse mera astitv anya logon ke jivan aur mastishk mein vilin ho jaye.

sambhvatः mere jivan ka asl maqsad mere sharir, meri sanvednaon aur mere vicharon ko lekhan banane ke liye ho, dusre shabdon mein ha kuch samajh mein aane layaq aur sarvabhaumik ho, jisse mera astitv anya logon ke jivan aur mastishk mein vilin ho jaye.

jaldi jaldi mein likhi gain gopaniy notbuks aur teevr bhavnaon mein taip kiye ge panne, jo khud ki khushi ke liye hon.

jaldi jaldi mein likhi gain gopaniy notbuks aur teevr bhavnaon mein taip kiye ge panne, jo khud ki khushi ke liye hon.

jab burai ko achchhai ke saath pratispardha karne di jati hai, to burai mein bhavatmak janvadi guhar hoti hai jo tab tak jitti rahti hai jab tak ki achchhe purush aur striyan durvyavhar ke khilaf ek agr dal ke roop mein khaDe na ho jayen.

jab burai ko achchhai ke saath pratispardha karne di jati hai, to burai mein bhavatmak janvadi guhar hoti hai jo tab tak jitti rahti hai jab tak ki achchhe purush aur striyan durvyavhar ke khilaf ek agr dal ke roop mein khaDe na ho jayen.

kavita ka uts jaivik hai ha uske lakshan hamare jivashmon mein base hain, hamare hriday ki gati aur lay ki tarah.

kavita ka uts jaivik hai ha uske lakshan hamare jivashmon mein base hain, hamare hriday ki gati aur lay ki tarah.

shamsher ka akelapan ek iimandar rachnakar ki anivarya niyti ka akelapan hai.

shamsher ka akelapan ek iimandar rachnakar ki anivarya niyti ka akelapan hai.

kavita hi hriday ko prkrit dasha mein lati hai aur jagat ke beech krmashः uska adhikadhik prasar karti hui use manushyatv ki uchch bhumi par le jati hai.

kavita hi hriday ko prkrit dasha mein lati hai aur jagat ke beech krmashः uska adhikadhik prasar karti hui use manushyatv ki uchch bhumi par le jati hai.

manushya ke karmon mein jis prakar divya saundarya aur madhurya hota hai usi prakar kuch karmon mein bhishan kurupata aur bhaddapan hota hai. isi saundarya ya kurupata ka prabhav manushya ke hriday par paDta hai aur is saundarya ya kurupata ka samyak pratyakshikran kavita hi kar sakti hai.

manushya ke karmon mein jis prakar divya saundarya aur madhurya hota hai usi prakar kuch karmon mein bhishan kurupata aur bhaddapan hota hai. isi saundarya ya kurupata ka prabhav manushya ke hriday par paDta hai aur is saundarya ya kurupata ka samyak pratyakshikran kavita hi kar sakti hai.

bhaav ke vishay ka kaisa hi yathatathya chitran kyon na ho yadi uske varnan ke antargat hi ukt bhaav ko shabd aur cheshta dvara prakat karnevala na hoga, to (shastriy drishti se) ras kachcha hi samjha jayega.

bhaav ke vishay ka kaisa hi yathatathya chitran kyon na ho yadi uske varnan ke antargat hi ukt bhaav ko shabd aur cheshta dvara prakat karnevala na hoga, to (shastriy drishti se) ras kachcha hi samjha jayega.

kisi vastu ke pratyaksh gyaan ya bhavna se hamari apni satta ke bodh ka jitna hi adhik tirobhav aur hamare man ki us vastu ke roop mein jitni hi poorn parinati hogi utni hi baDhi hui hamari saundarya ki anubhuti kahi jayegi.

kisi vastu ke pratyaksh gyaan ya bhavna se hamari apni satta ke bodh ka jitna hi adhik tirobhav aur hamare man ki us vastu ke roop mein jitni hi poorn parinati hogi utni hi baDhi hui hamari saundarya ki anubhuti kahi jayegi.

jab main likhti hoon, to mere man mein kahin wo vilakshan aur bahut sukhad bhavna sir uthati hai jo ki mera apna drishtikon hai…

jab main likhti hoon, to mere man mein kahin wo vilakshan aur bahut sukhad bhavna sir uthati hai jo ki mera apna drishtikon 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.

jo bhavuk aur rasagya na hokar keval apni door ki pahunch dikhana chahte hain ve kabhi kabhi adhikya ya nyunata ki had dikane mein hi phansakar bhaav ke prkrit svarup ko bhool jate hain.

jo bhavuk aur rasagya na hokar keval apni door ki pahunch dikhana chahte hain ve kabhi kabhi adhikya ya nyunata ki had dikane mein hi phansakar bhaav ke prkrit svarup ko bhool jate hain.

mainne use apna dil diya, aur usne lekar use kuchalkar maar Dala ha aur meri or vapas uchhaal diya. …aur chunki usne mera dil nasht kar diya, mere paas uske liye koi bhavnayen nahin hain.

mainne use apna dil diya, aur usne lekar use kuchalkar maar Dala ha aur meri or vapas uchhaal diya. …aur chunki usne mera dil nasht kar diya, mere paas uske liye koi bhavnayen nahin hain.

vasana ki sahkarini hokar jab kalpana kaam karti hai tabhi wo kavyochit kalpana hoti hai.

vasana ki sahkarini hokar jab kalpana kaam karti hai tabhi wo kavyochit kalpana hoti hai.

kisi prsang ke antargat kaisa hi vichitr murtividhan ho, par yadi usmen upyukt bhavsanchar ki kshamata nahin hai to wo kavya ke antargat na hoga.

kisi prsang ke antargat kaisa hi vichitr murtividhan ho, par yadi usmen upyukt bhavsanchar ki kshamata nahin hai to wo kavya ke antargat na hoga.

jis prakar chhayavad ke arambhik dinon mein kaishor bhavukta ek prakar ki alankriti thi aur use kavi karm ka bijmantr mana jata tha, usi tarah prayog vaad ke arambh kaal mein bhavukta murkhata ka paryay ho gai.

jis prakar chhayavad ke arambhik dinon mein kaishor bhavukta ek prakar ki alankriti thi aur use kavi karm ka bijmantr mana jata tha, usi tarah prayog vaad ke arambh kaal mein bhavukta murkhata ka paryay ho gai.

satkavita ki prapti baDe punya se hoti hai. hriday mein kavitv beej hone hi se manushya satkavi ho sakta hai.

satkavita ki prapti baDe punya se hoti hai. hriday mein kavitv beej hone hi se manushya satkavi ho sakta hai.

sachche kavi rajaon ki savari, aishvarya ki samagri mein hi saundarya nahin DhunDha karte. ve phoos ke jhopDon, dhool mitti mein sane kisanon, bachchon ke munh mein chara Dalte hue pakshiyon, dauDte hue kutton aur chori karti hui billiyon mein kabhi kabhi aise saundarya ka darshan karte hain jiski chhaya mahlon aur darbaron tak nahin pahunch sakti.

sachche kavi rajaon ki savari, aishvarya ki samagri mein hi saundarya nahin DhunDha karte. ve phoos ke jhopDon, dhool mitti mein sane kisanon, bachchon ke munh mein chara Dalte hue pakshiyon, dauDte hue kutton aur chori karti hui billiyon mein kabhi kabhi aise saundarya ka darshan karte hain jiski chhaya mahlon aur darbaron tak nahin pahunch sakti.

kori navinata keval mare hue andolnon ka itihas chhoD jaye, kavita nahin khaDi kar sakti.

kori navinata keval mare hue andolnon ka itihas chhoD jaye, kavita nahin khaDi kar sakti.

jo ek bhaav lekar usi mein matt rah sakte hain, unhi ke hriday mein satyattattv ka unmesh hota hain.

jo ek bhaav lekar usi mein matt rah sakte hain, unhi ke hriday mein satyattattv ka unmesh hota hain.

jis saundarya ki bhavna mein magn hokar manushya apni prithak satta ki pratiti ka visarjan karta hai wo avashya ek divya vibhuti hai.

jis saundarya ki bhavna mein magn hokar manushya apni prithak satta ki pratiti ka visarjan karta hai wo avashya ek divya vibhuti hai.