پر

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.

aitihasik anubhuti ke dvara manushya ke apne ayam asim ho jate hain—uska dik aur kaal unnat ho jata hai.

aitihasik anubhuti ke dvara manushya ke apne ayam asim ho jate hain—uska dik aur kaal unnat ho jata hai.

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.

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.

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.

anubhav karo, kintu abhibhut mat ho paDo, anyatha chal nahin paoge. yadi abhibhut hona hai to iishvraprem mein ho jao.

anubhav karo, kintu abhibhut mat ho paDo, anyatha chal nahin paoge. yadi abhibhut hona hai to iishvraprem mein ho jao.

anubhav aur danD a.isii siikh dete hai.n jo anya upaayo.n se sampreshit nahii.n hotii।

anubhav aur danD a.isii siikh dete hai.n jo anya upaayo.n se sampreshit nahii.n hotii।

aitihasik anubhuti wo kimiya hai jo manushya ka sambandh surya ke visphotakari kendr se sthapit kar deti hai.

aitihasik anubhuti wo kimiya hai jo manushya ka sambandh surya ke visphotakari kendr se sthapit kar deti hai.

anubhav arthaat manushyo.n dvaara apnii Galatiyo.n ko diyaa jaane vaala naam।

anubhav arthaat manushyo.n dvaara apnii Galatiyo.n ko diyaa jaane vaala naam।

anubhavhinata se utpann gunjaish ke marm mein jivan ko raah dikhane vali jyoti nivas karti hai.

anubhavhinata se utpann gunjaish ke marm mein jivan ko raah dikhane vali jyoti nivas karti hai.

tyagne ki santushti aur anubhav ki santushti mein bahut baDa antar hai.

tyagne ki santushti aur anubhav ki santushti mein bahut baDa antar hai.

khushi ka anubhav karte hue hamein uske prati chetan hone mein kathinai hoti hai. jab khushi guzar jati hai aur hum pichhe muDkar use dekhte aur achanak se mahsus karte hain—kabhi kabhar ashcharya ke sath—kitne khush the hum.

khushi ka anubhav karte hue hamein uske prati chetan hone mein kathinai hoti hai. jab khushi guzar jati hai aur hum pichhe muDkar use dekhte aur achanak se mahsus karte hain—kabhi kabhar ashcharya ke sath—kitne khush the hum.

sach baat to ye hai ki atmaprak roop se vishvaprak, jagataprak hone ki lambi prakriya ki abhivyakti hi kala hai—abhivyakti kaushal ke kshetr mein aur anubhuti arthat anubhut vastu—tatv ke kshetr mein.

sach baat to ye hai ki atmaprak roop se vishvaprak, jagataprak hone ki lambi prakriya ki abhivyakti hi kala hai—abhivyakti kaushal ke kshetr mein aur anubhuti arthat anubhut vastu—tatv ke kshetr mein.

sirf vishvas karne se kaam nahin chalta. ashvast bhi hona chahiye—anubhav se.

sirf vishvas karne se kaam nahin chalta. ashvast bhi hona chahiye—anubhav se.

purvakalpit dharnaon se kisi ko samajhna sahi nahin hai. sachchi pahchan uske achran se hi mil sakti hai. lekin vyvahar prasangik hai. kya ye vyaktitv ke susangat pahaluon ka parichay de sakta hai? anyatha vyvahar bhi bhramak hai. dharna bhi bhramak hai. anubhav bhi bhramak hai… to sach kya hai? lekin satya bhi dharna hi hai, hai na? bina dharna ke main dauD nahin sakta.

purvakalpit dharnaon se kisi ko samajhna sahi nahin hai. sachchi pahchan uske achran se hi mil sakti hai. lekin vyvahar prasangik hai. kya ye vyaktitv ke susangat pahaluon ka parichay de sakta hai? anyatha vyvahar bhi bhramak hai. dharna bhi bhramak hai. anubhav bhi bhramak hai… to sach kya hai? lekin satya bhi dharna hi hai, hai na? bina dharna ke main dauD nahin sakta.

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.

manushya ke vyapar parimit aur sankuchit hain. atः vaahm prkriti ke anant aur asim vyaparon ke sookshm se sookshm anshon ko tartamypurvak dikhakar kalpana ko shuddh aur vistrit karna kavi ka dharm hai.

manushya ke vyapar parimit aur sankuchit hain. atः vaahm prkriti ke anant aur asim vyaparon ke sookshm se sookshm anshon ko tartamypurvak dikhakar kalpana ko shuddh aur vistrit karna kavi ka dharm 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.

buraiyon ko jane baghair achchhaiyon ki pahchan aur unka poshan sambhav nahin. kavi ko garhit, nikrisht, varjit aur nishiddh ka bhi pichha karna chahiye.

buraiyon ko jane baghair achchhaiyon ki pahchan aur unka poshan sambhav nahin. kavi ko garhit, nikrisht, varjit aur nishiddh ka bhi pichha karna chahiye.

sahityik mein anasakti nahin hogi, to wo duniya ko naap nahin sakega. sahityik ko sansar ke khel mein drashta hona chahiye.

sahityik mein anasakti nahin hogi, to wo duniya ko naap nahin sakega. sahityik ko sansar ke khel mein drashta hona chahiye.

kavi ke liye sampurn prkriti gooDh sanketon se bhari hui prerit hoti hai aur alokpurn navin gyaan ka prabhav use svapn mein chaunka jata hai.

kavi ke liye sampurn prkriti gooDh sanketon se bhari hui prerit hoti hai aur alokpurn navin gyaan ka prabhav use svapn mein chaunka jata hai.

buddhi ki unnati karne mein to hamein pustkon se bahut sahayata praapt hoti hai, par aatma ki unnati karne mein pustkon ki sahayata prayah nahin ke barabar hi rahti hai.

buddhi ki unnati karne mein to hamein pustkon se bahut sahayata praapt hoti hai, par aatma ki unnati karne mein pustkon ki sahayata prayah nahin ke barabar hi rahti hai.

kavya ka jo charam lakshya sarvabhut ko atmbhut karake anubhav karana hai (darshan ke saman keval gyaan karana nahin) uske sadhan mein bhi ahankar ka tyaag avashyak hai. jab tak is ahankar se pichha na chhutega tab tak prkriti ke sab roop manushya ki anubhuti ke bhitar nahin aa sakte.

kavya ka jo charam lakshya sarvabhut ko atmbhut karake anubhav karana hai (darshan ke saman keval gyaan karana nahin) uske sadhan mein bhi ahankar ka tyaag avashyak hai. jab tak is ahankar se pichha na chhutega tab tak prkriti ke sab roop manushya ki anubhuti ke bhitar nahin aa sakte.

jivant, ankh ke samne ghatit hone vale itihas ko bhi kaise hamare apne log ek puran ki rupavli shabdavali mein hi dekhte parakhte mahsus karte rahe hai—yah to shayad hum sabhi jante honge. kintu hamare us janne ko itne teevr, saghan aur sanshlisht roop mein rachkar use hamare antahchakshuon ke samne pratyaksh kara dene ki kshamata upanyasakar mein hi hoti hai.

jivant, ankh ke samne ghatit hone vale itihas ko bhi kaise hamare apne log ek puran ki rupavli shabdavali mein hi dekhte parakhte mahsus karte rahe hai—yah to shayad hum sabhi jante honge. kintu hamare us janne ko itne teevr, saghan aur sanshlisht roop mein rachkar use hamare antahchakshuon ke samne pratyaksh kara dene ki kshamata upanyasakar mein hi hoti 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.

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.

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.

kavi parampara se praapt vishayavastu ko atmanubhuti, chintan aur manan dvara kavyvastu banata hai.

kavi parampara se praapt vishayavastu ko atmanubhuti, chintan aur manan dvara kavyvastu banata hai.

jo log saundarya ke upbhog me.n unmatt hain, unkii yantrNaa kaisii hai, iskaa anubhav mai.n bhojan karne ke li.e baiThne par hii kartaa huu.n। mere jiivan me.n ghor duःkha yah hai ki ann- vyanjan thaalii me.n rakhte-rakhte hii ThanDe ho jaate hain। usii prakaar saundarya-ruupii moTe chaaval ka bhaat hai, prem-

jo log saundarya ke upbhog me.n unmatt hain, unkii yantrNaa kaisii hai, iskaa anubhav mai.n bhojan karne ke li.e baiThne par hii kartaa huu.n। mere jiivan me.n ghor duःkha yah hai ki ann- vyanjan thaalii me.n rakhte-rakhte hii ThanDe ho jaate hain। usii prakaar saundarya-ruupii moTe chaaval ka bhaat hai, prem-

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.

bhay ka anubhav keval unhen hi hoga jinko vishvas nahin hai.

bhay ka anubhav keval unhen hi hoga jinko vishvas nahin hai.

pratibha lamba dhairya hai aur maulikta ichchhashakti aur gahan avlokan ka prayas hai.

pratibha lamba dhairya hai aur maulikta ichchhashakti aur gahan avlokan ka prayas hai.

saundaryanubhuti vastavik jivan ki manushyata hai.

saundaryanubhuti vastavik jivan ki manushyata hai.

har shabd kisi anubhav ki yaad hai, kisi jane pahchane yatharth ki smriti jagata hai.

har shabd kisi anubhav ki yaad hai, kisi jane pahchane yatharth ki smriti jagata hai.

daridrnaaraayaN ka arth hai Gariibo.n ka i.ishvar, Gariibo.n ke hriday me.n nivaas karne vaala i.ishvar। is naam ka prayog divangat deshbandhu daas ne ek baar satya-darshan ke paavan kshNo.n me.n kiya। is naam ko mainne apne anubhav se nahii.n ga.Dhaa hai balki yah mujhe deshbandhu se viraasat ke ruup me.n

daridrnaaraayaN ka arth hai Gariibo.n ka i.ishvar, Gariibo.n ke hriday me.n nivaas karne vaala i.ishvar। is naam ka prayog divangat deshbandhu daas ne ek baar satya-darshan ke paavan kshNo.n me.n kiya। is naam ko mainne apne anubhav se nahii.n ga.Dhaa hai balki yah mujhe deshbandhu se viraasat ke ruup me.n

har artist ko ek dardabhri niji prakriya se guzarne ke baad apna khud ka sach samajhna hota hai. aur yahi hai, jo use abhivyakt karna hai.

har artist ko ek dardabhri niji prakriya se guzarne ke baad apna khud ka sach samajhna hota hai. aur yahi hai, jo use abhivyakt karna hai.

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.

vidai ke anubhav ki utkatta sirf ankhen hi visheshtah bayan kar pati hain

vidai ke anubhav ki utkatta sirf ankhen hi visheshtah bayan kar pati hain

jise vishvanubhuti hui hai aur jo sarvabhut hriday hoga, jiske man mein sankuchitta nahin hogi, vahi sahityik hoga.

jise vishvanubhuti hui hai aur jo sarvabhut hriday hoga, jiske man mein sankuchitta nahin hogi, vahi sahityik hoga.

rache hue mein saundarya ko paribhashit kar sakna, ya archit mein saundarya ko rach sakna, isiliye, kala bhi hai aur adhyatm bhi.

rache hue mein saundarya ko paribhashit kar sakna, ya archit mein saundarya ko rach sakna, isiliye, kala bhi hai aur adhyatm bhi.

pramad bhi ek anubhav hai.

pramad bhi ek anubhav hai.

pyaar ko kabhi samjha nahin gaya hai, chahe ise puri tarah se anubhav kiya gaya ho aur us anubhav ko sampreshit kiya gaya ho.

pyaar ko kabhi samjha nahin gaya hai, chahe ise puri tarah se anubhav kiya gaya ho aur us anubhav ko sampreshit kiya gaya ho.

atmagyan hi hamari chetna ki shart aur sima hai. shayad isliye hi kuch log aise hote hain jo apne anubhav ki chhoti paridhi ke bahar ki baten bahut kam jante hain. ve apne bhitar dekhte hain aur unhen jab vahan kuch nahin milta to ve ye nishkarsh nikal lete hain ki bahar kuch nahin hai.

atmagyan hi hamari chetna ki shart aur sima hai. shayad isliye hi kuch log aise hote hain jo apne anubhav ki chhoti paridhi ke bahar ki baten bahut kam jante hain. ve apne bhitar dekhte hain aur unhen jab vahan kuch nahin milta to ve ye nishkarsh nikal lete hain ki bahar kuch nahin hai.

anubhav sabse kroor shikshak hai. lekin tum sikhte ho, magar kya tum sach mein sikhte ho.

anubhav sabse kroor shikshak hai. lekin tum sikhte ho, magar kya tum sach mein sikhte ho.

mainne apna sahityik astitv aise vyakti jaisa banana shuru kar diya, jo is tarah rahta hai jaise uske anubhav kisi din likhe jane the.

mainne apna sahityik astitv aise vyakti jaisa banana shuru kar diya, jo is tarah rahta hai jaise uske anubhav kisi din likhe jane the.

koi bhi kavi parampara se vishayavastu praapt karta hai, lekin wo use kavyvastu svayan banata hai.

koi bhi kavi parampara se vishayavastu praapt karta hai, lekin wo use kavyvastu svayan banata hai.

murkhon ke saath kabhi bahs mat karo. ve aapko apne star tak gira denge aur aapko anubhav se hara denge.

murkhon ke saath kabhi bahs mat karo. ve aapko apne star tak gira denge aur aapko anubhav se hara denge.

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.

manav charitr rachne ke liye manav ko dekhana paDta hai, manav ko samajhna paDta hai, uske sukh, dukh, aasha, akanksha, dvandv, kuntha sabko dekhana hota hai. jan jivan ka barik avlokan karna hota hai aur saath hi sanvednatmak drishti rakhni paDti hai.

manav charitr rachne ke liye manav ko dekhana paDta hai, manav ko samajhna paDta hai, uske sukh, dukh, aasha, akanksha, dvandv, kuntha sabko dekhana hota hai. jan jivan ka barik avlokan karna hota hai aur saath hi sanvednatmak drishti rakhni paDti hai.

gati dekhi to nahin ja sakti, anubhav karna hota hai.

gati dekhi to nahin ja sakti, anubhav karna hota hai.

kavita bhasha mein bandhati hai aur bhasha jivan se bandhati hai—jivit vartaman ke anubhav tatha un smritiyon ke roop mein jinhen wo jhatakkar apne se alag nahin kar sakta.

kavita bhasha mein bandhati hai aur bhasha jivan se bandhati hai—jivit vartaman ke anubhav tatha un smritiyon ke roop mein jinhen wo jhatakkar apne se alag nahin kar sakta.