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ras hi kavita ka sabse baDa gun hai.

ras hi kavita ka sabse baDa gun hai.

jab koi ras se utpann saundarya ke anubhav ka anand leta hai, usi kshan sansar vilin ho jata hai.

jab koi ras se utpann saundarya ke anubhav ka anand leta hai, usi kshan sansar vilin ho jata hai.

ras samagri se to ashikshit ruchi bhi kisi na kisi tarah svaad praapt kar leti hai.

ras samagri se to ashikshit ruchi bhi kisi na kisi tarah svaad praapt kar leti 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.

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.

kavyashastr mein jis shrringar ras kaha jata hai, vahi bhaktishastr mein madhur ras ya ujjval ras mana jata hai.

kavyashastr mein jis shrringar ras kaha jata hai, vahi bhaktishastr mein madhur ras ya ujjval ras mana jata 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.

anupras aur yavak aadi shabdaDambar kavita ke adhar nahin, jo unke na hone se kavita nirjiv ho jaye, ya usse koi aprimey hani pahunche, kavita ka achchha ya bura hona visheshatः achchhe arth aur ras bahulya par avlambit hai.

anupras aur yavak aadi shabdaDambar kavita ke adhar nahin, jo unke na hone se kavita nirjiv ho jaye, ya usse koi aprimey hani pahunche, kavita ka achchha ya bura hona visheshatः achchhe arth aur ras bahulya par avlambit hai.

arth sauramya hi kavita ka praan hai. jis padya mein arth ka chamatkar nahin, wo kavita nahin.

arth sauramya hi kavita ka praan hai. jis padya mein arth ka chamatkar nahin, wo kavita nahin.

ras bhare hriday aur ras bhari ankhon ke liye ye sari srishti rasamyi hai.

ras bhare hriday aur ras bhari ankhon ke liye ye sari srishti rasamyi 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.

ras ki anubhuti ek prakritik aur svabhavik anubhuti hai jo kisi prakar ke utkrisht kavya dvara bhi ho sakti hai. usi prakar ki anubhuti bhakt ki bhi mani gai hai.

ras ki anubhuti ek prakritik aur svabhavik anubhuti hai jo kisi prakar ke utkrisht kavya dvara bhi ho sakti hai. usi prakar ki anubhuti bhakt ki bhi mani gai hai.

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.

sahitya aur kala ka rasasvadan hi ek aisi chaah hai manushya ki, jo kaisi bhi viklang samajik paristhiti mein uske hriday mein rahegi aur barabar wo usko bhavi jivan ki prerna deti rahegi.

sahitya aur kala ka rasasvadan hi ek aisi chaah hai manushya ki, jo kaisi bhi viklang samajik paristhiti mein uske hriday mein rahegi aur barabar wo usko bhavi jivan ki prerna deti rahegi.

bharat muni ka ras siddhant kala ke siddhanton ka hi nahin manushya ke manobhavon ka bhi vistrit vishleshan aur vargikran hai.

bharat muni ka ras siddhant kala ke siddhanton ka hi nahin manushya ke manobhavon ka bhi vistrit vishleshan aur vargikran hai.

jab tak kisi bhaav ka koi vishay is roop mein nahin laya jata ki wo samanyatः sabse usi bhaav ka avlamban ho sake tab tak usmen rasodbodhan ki poorn shakti nahin aati.

jab tak kisi bhaav ka koi vishay is roop mein nahin laya jata ki wo samanyatः sabse usi bhaav ka avlamban ho sake tab tak usmen rasodbodhan ki poorn shakti nahin aati.

pratibha na to, sangati na ho, to ras ki nishpatti nahin kar sakta—yah baat hamari ichchha ki—hamare chahne na chahne ki—nahin hain, kalpana ke liye svtantr roop se samarth hone ki baat hai.

pratibha na to, sangati na ho, to ras ki nishpatti nahin kar sakta—yah baat hamari ichchha ki—hamare chahne na chahne ki—nahin hain, kalpana ke liye svtantr roop se samarth hone ki baat 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.

jinhen talim nahin mili hai, aise apaDh manushya ko jo apna ras nahin pahuncha sakta, uska khud ka ras ka jharna sookh gaya hai, aisa main to manata hoon.

jinhen talim nahin mili hai, aise apaDh manushya ko jo apna ras nahin pahuncha sakta, uska khud ka ras ka jharna sookh gaya hai, aisa main to manata hoon.

jiske jivan mein ras hai, wo sahityik hai.

jiske jivan mein ras hai, wo sahityik hai.

dharm jab manushya ke bhavna dvaar se hriday tak pahunchta hai tab uske prabhav se manushya ki vicharadhara vaise hi viksit ho uthti hai jaise malay samir se kali. parantu vahi dharm jab manushya ki buddhi par balat Daal diya jata hai tab wo apne bhaar se manushya ki komal bhavnaon ko kuchal kuchal kar nirjiv aur rashin banaye bina nahin rahta.

dharm jab manushya ke bhavna dvaar se hriday tak pahunchta hai tab uske prabhav se manushya ki vicharadhara vaise hi viksit ho uthti hai jaise malay samir se kali. parantu vahi dharm jab manushya ki buddhi par balat Daal diya jata hai tab wo apne bhaar se manushya ki komal bhavnaon ko kuchal kuchal kar nirjiv aur rashin banaye bina nahin rahta.

rasavidhayak kavi ka kaam shrota ya pathak mein bhavsanchar karna nahin, uske samaksh bhaav ka roop pradarshit karna hai (jiske) darshan se shrota ke hriday mein bhi ukt bhaav ki anubhuti hoti hai jo pratyek dasha mein anandasvrup hi rahta hai.

rasavidhayak kavi ka kaam shrota ya pathak mein bhavsanchar karna nahin, uske samaksh bhaav ka roop pradarshit karna hai (jiske) darshan se shrota ke hriday mein bhi ukt bhaav ki anubhuti hoti hai jo pratyek dasha mein anandasvrup hi rahta hai.

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ras bodh ke svikar mein prvritti ki sarthakta ka—sat ka—bhi svikar hai, aur prvritti ke svikar mein vyvahar lok ke sat ki svikriti nihit hai.

62

ras bodh ke svikar mein prvritti ki sarthakta ka—sat ka—bhi svikar hai, aur prvritti ke svikar mein vyvahar lok ke sat ki svikriti nihit hai.

satya hi jivansar hai aur vahi sahitya ras hai.

satya hi jivansar hai aur vahi sahitya ras hai.

ghumakkDi ek ras hai jo kavya ke ras se kisi tarah bhi kam nahin hai.

ghumakkDi ek ras hai jo kavya ke ras se kisi tarah bhi kam nahin hai.

jis prakar hamari ankhon ke samne aaye hue kuch rupavyapar hamein rasaatmak bhavon mein magn karte hain usi prakar bhutakal mein pratyaksh ki hui kuch paroksh vastuon ka vastavik smran bhi kabhi kabhi rasatmak hota hai.

jis prakar hamari ankhon ke samne aaye hue kuch rupavyapar hamein rasaatmak bhavon mein magn karte hain usi prakar bhutakal mein pratyaksh ki hui kuch paroksh vastuon ka vastavik smran bhi kabhi kabhi rasatmak hota hai.

ras aur sparsh akele ghrina nahin utpann kar sakte.

ras aur sparsh akele ghrina nahin utpann kar sakte.

smran raskoti mein tabhi aa sakta hai jab ki uska sthayi bhaav se ho.

smran raskoti mein tabhi aa sakta hai jab ki uska sthayi bhaav se ho.

kavita ek apurv rasayan hai. uske ras ki siddhi ke liye baDi savadhani, baDi manoyogita aur baDi chaturai avashyak hoti hai.

kavita ek apurv rasayan hai. uske ras ki siddhi ke liye baDi savadhani, baDi manoyogita aur baDi chaturai avashyak hoti hai.

ras lete hue bhi nirmalta qayam rakhna sahityikon ki kushalta hai.

ras lete hue bhi nirmalta qayam rakhna sahityikon ki kushalta hai.

ras ka samanya ras bhed ke pare nahin hai, balki aisa hai ki har ras vishesh mein ‘rupan roop pratirupo babhuv’ ki tarah param ras ki pahchan ho sakti hai—aisi ki har ras apni alag pahchan rakhte hue bhi ras ke paramarth ko apne mein puri tarah sahej leta hai. vaise hi jaise har devta bhinn hote hue bhi devatv mein purnamidam hota hai; ye baat aur hai ki kisi ka isht dev devta vishesh hi hota ho aur wo apna vishesh svbhaav svarup bhi rakhta ho.

ras ka samanya ras bhed ke pare nahin hai, balki aisa hai ki har ras vishesh mein ‘rupan roop pratirupo babhuv’ ki tarah param ras ki pahchan ho sakti hai—aisi ki har ras apni alag pahchan rakhte hue bhi ras ke paramarth ko apne mein puri tarah sahej leta hai. vaise hi jaise har devta bhinn hote hue bhi devatv mein purnamidam hota hai; ye baat aur hai ki kisi ka isht dev devta vishesh hi hota ho aur wo apna vishesh svbhaav svarup bhi rakhta ho.

bharatiy sahitya aur kalaon ke mool mein jo sthayi bhaav mane ge hain, ve keval vikshipton ki vivek bhavnayen nahin hain, unke saath gyaan shakti ka bhi samanvay hai.

bharatiy sahitya aur kalaon ke mool mein jo sthayi bhaav mane ge hain, ve keval vikshipton ki vivek bhavnayen nahin hain, unke saath gyaan shakti ka bhi samanvay hai.

chhand hi aikantik roop se kavya ho, aisi baat nahin hai. kavya ki mool vastu hai ras; chhand anushangik roop se isi ras ka parichay deta hai.

chhand hi aikantik roop se kavya ho, aisi baat nahin hai. kavya ki mool vastu hai ras; chhand anushangik roop se isi ras ka parichay deta hai.

bharatiy kavya vivechan mein kavita aur kala ka adhikansh vivechan ras ka adhar lekar kiya gaya hai.

bharatiy kavya vivechan mein kavita aur kala ka adhikansh vivechan ras ka adhar lekar kiya gaya hai.

sahitya apni cheshta ko saphal karne ke liye alankar, rupak, chhand, abhas, ingit ka sahara leta hai. darshan vigyan ke saman nirlankar hone se uska kaam nahin chalta.

sahitya apni cheshta ko saphal karne ke liye alankar, rupak, chhand, abhas, ingit ka sahara leta hai. darshan vigyan ke saman nirlankar hone se uska kaam nahin chalta.

sahitya aur aart mein koi vastu satya hai ya nahin iska prmaan milta hai ras ki bhumika mein.

sahitya aur aart mein koi vastu satya hai ya nahin iska prmaan milta hai ras ki bhumika mein.

aitihasik drishti se ras sarvapratham abhinay ke sambandh mein hi mana gaya tha aur bharat muni ke natyashastr mein pahle pahal iska nirupan hua tha.

aitihasik drishti se ras sarvapratham abhinay ke sambandh mein hi mana gaya tha aur bharat muni ke natyashastr mein pahle pahal iska nirupan hua tha.

shaant ras hai paripurnta ka ras.

shaant ras hai paripurnta ka ras.

karuna hi ek aisa vyapak bhaav hai jiski pratyaksh ya vastavik anubhuti sab rupon aur sab dashaon mein rasatmak hoti hai.

karuna hi ek aisa vyapak bhaav hai jiski pratyaksh ya vastavik anubhuti sab rupon aur sab dashaon mein rasatmak hoti hai.

kavya ke gun aur anya sundar visheshtayen us ras ka utkarsh karti hain aur uske dosh (skhalan) uska apkarsh karte hain.

kavya ke gun aur anya sundar visheshtayen us ras ka utkarsh karti hain aur uske dosh (skhalan) uska apkarsh karte hain.

jo bhasha hriday ke beech avyavhit aaveg se pravesh nahin kar pati us bhasha mein sahitya ras, sahitya roop ki srishti sambhav nahin.

jo bhasha hriday ke beech avyavhit aaveg se pravesh nahin kar pati us bhasha mein sahitya ras, sahitya roop ki srishti sambhav nahin.

rasbodh hone par adami pratikul ghatnaon se katar nahin hota, balki har avastha mein uska anand le sakta hai.

rasbodh hone par adami pratikul ghatnaon se katar nahin hota, balki har avastha mein uska anand le sakta hai.

anubhuti ke bahar ras ka koi arth hi nahin.

anubhuti ke bahar ras ka koi arth hi nahin.

bhakti dharm ki rasatmak anubhuti hai.

bhakti dharm ki rasatmak anubhuti hai.

jis tarah saat rangon ki kirnen milkar shvet varn banta hai usi tarah chitt ka pravah jab vibhinn bhagon mein khanDit na hokar vishv ke saath apne avichchhinn samanjasya se paripurn ho jata hai, tab shantras ka janm hota hai.

jis tarah saat rangon ki kirnen milkar shvet varn banta hai usi tarah chitt ka pravah jab vibhinn bhagon mein khanDit na hokar vishv ke saath apne avichchhinn samanjasya se paripurn ho jata hai, tab shantras ka janm hota hai.