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sinema mere liye koi art form nahin hai. ye mere logon ki seva karne ka ek zariya maatr hai. main koi samajashastri nahin hoon aur isliye aise bhram nahin palta ki mera sinema logon ko badal sakta hai. koi ek filmmekar logon ko nahin badal sakta hai. log bahut vishal hain aur ve apne aap ko khud badal rahe hain. mein chizen nahin badal raha hoon, jo bhi baDe badlav ho rahe hain mein sirf unhen dastavez kar raha hoon.

sinema mere liye koi art form nahin hai. ye mere logon ki seva karne ka ek zariya maatr hai. main koi samajashastri nahin hoon aur isliye aise bhram nahin palta ki mera sinema logon ko badal sakta hai. koi ek filmmekar logon ko nahin badal sakta hai. log bahut vishal hain aur ve apne aap ko khud badal rahe hain. mein chizen nahin badal raha hoon, jo bhi baDe badlav ho rahe hain mein sirf unhen dastavez kar raha hoon.

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.

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.

bhashik abhivyakti ka roop ras kavita dvara hi bachaya ja sakta hai.

bhashik abhivyakti ka roop ras kavita dvara hi bachaya ja sakta hai.

antःkaran ki vritiyon ke chitr ka naam kavita hai.

antःkaran ki vritiyon ke chitr ka naam kavita hai.

abhivyakti ka abhyas kalakar ka ek mukhya karttavya hai.

abhivyakti ka abhyas kalakar ka ek mukhya karttavya hai.

saksham sundar abhivyakti to avrit sadhana aur shram ke phalasvarup utpann hoti hai.

saksham sundar abhivyakti to avrit sadhana aur shram ke phalasvarup utpann hoti hai.

kavita ek samuhik udveg aur samuhik avashyakta ki sahj abhivyakti hai aur ye vyavastha sampurn roop se vaiyaktik hai.

kavita ek samuhik udveg aur samuhik avashyakta ki sahj abhivyakti hai aur ye vyavastha sampurn roop se vaiyaktik hai.

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.

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.

jis prakar ek bachcha apni prasannata ko vyakt karta hai, vaise hi ek aadim vyakti apne parivesh se prabhavit hokar apni bhavnaon ko bhasha, haav bhaav, chitrakla, ya murtikla dvara vyakt karta hai aur wo khud un sabka sanyukt prabhav tatha unke prati apni ashanka ka chitr ban jata hai.

jis prakar ek bachcha apni prasannata ko vyakt karta hai, vaise hi ek aadim vyakti apne parivesh se prabhavit hokar apni bhavnaon ko bhasha, haav bhaav, chitrakla, ya murtikla dvara vyakt karta hai aur wo khud un sabka sanyukt prabhav tatha unke prati apni ashanka ka chitr ban jata hai.

mere liye sinema aur kuch nahin sirf ek abhivyakti hai. ye mere liye apne logon ke kashton aur dukhon ko lekar apna ghussa zahir karne ka madhyam hai. kal ko sinema ke alava bhi insaan ki buddhi shayad kuch aisa bana le jo sinema se bhi zyada mazbuti, bal aur tatkalikta se logon ki khushiyon, dukhon, akankshaon, sapnon, adarshon ko abhivyakt kar sake. tab wo hi adarsh madhyam ban jayega.

mere liye sinema aur kuch nahin sirf ek abhivyakti hai. ye mere liye apne logon ke kashton aur dukhon ko lekar apna ghussa zahir karne ka madhyam hai. kal ko sinema ke alava bhi insaan ki buddhi shayad kuch aisa bana le jo sinema se bhi zyada mazbuti, bal aur tatkalikta se logon ki khushiyon, dukhon, akankshaon, sapnon, adarshon ko abhivyakt kar sake. tab wo hi adarsh madhyam ban jayega.

kahani aur kavita mein ek mahatvpurn antar ye hai ki kahani keval ghatnaon ka krambaddh varnan hoti hai, jismen samay, sthaan, paristhitiyan, karya karan ke alava koi anya gahra sambandh nahin hota. dusri or, kavita manaviy prkriti ke sthayi svbhaav ke anukul ghatnayen rachti hai jis tarah ve srijanhar ki chetna mein vidyaman hain aur jo svayan samast manushya man ka pratibimb hain.

kahani aur kavita mein ek mahatvpurn antar ye hai ki kahani keval ghatnaon ka krambaddh varnan hoti hai, jismen samay, sthaan, paristhitiyan, karya karan ke alava koi anya gahra sambandh nahin hota. dusri or, kavita manaviy prkriti ke sthayi svbhaav ke anukul ghatnayen rachti hai jis tarah ve srijanhar ki chetna mein vidyaman hain aur jo svayan samast manushya man ka pratibimb hain.

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.

kala ki rachna prakriya ki do avasthayen hoti hain. ek to arup bhavnaon ki rupatmak anubhuti, jo purnatः manasik prakriya hai. dusri, bimbatmak manasik abhivyakti ki dhvani, rang, rekhaon, shabdon aadi ke madhyam se bahybhivyakti, jisse kalakriti ka nirman hota hai.

kala ki rachna prakriya ki do avasthayen hoti hain. ek to arup bhavnaon ki rupatmak anubhuti, jo purnatः manasik prakriya hai. dusri, bimbatmak manasik abhivyakti ki dhvani, rang, rekhaon, shabdon aadi ke madhyam se bahybhivyakti, jisse kalakriti ka nirman hota hai.

kavya shreshthatam aur param anandit manon ke sarvottam aur prsanntam kshnon ka ankan hai.

kavya shreshthatam aur param anandit manon ke sarvottam aur prsanntam kshnon ka ankan hai.

barson tak hamne apni dard bhari bhavnaon ka daman kiya hai. phir ek din hum prem karne lagte hain aur prem hamein itna surakshit mahsus karata hai ki hum khul jate hain aur apni bhavnaon ke bare mein jagaruk ho jate hain. prem hamein kholta hai aur hum apne dard ko mahsus karne lagte hain.

barson tak hamne apni dard bhari bhavnaon ka daman kiya hai. phir ek din hum prem karne lagte hain aur prem hamein itna surakshit mahsus karata hai ki hum khul jate hain aur apni bhavnaon ke bare mein jagaruk ho jate hain. prem hamein kholta hai aur hum apne dard ko mahsus karne lagte hain.

sahitya ya kala rachna mein manushya ki jis cheshta ki abhivyakti hoti hai use kuch log manushya ki khel karne ki prvritti jaisa mante hain.

sahitya ya kala rachna mein manushya ki jis cheshta ki abhivyakti hoti hai use kuch log manushya ki khel karne ki prvritti jaisa mante hain.

sanvedna aur anubhutiyon ka mool roop amurt hota hai aur us arup sanvedna tatha anubhuti ke rupatmak bodh se hi kala ka pradurbhav hota hai.

sanvedna aur anubhutiyon ka mool roop amurt hota hai aur us arup sanvedna tatha anubhuti ke rupatmak bodh se hi kala ka pradurbhav hota hai.

main bolta hoon, isliye likhta hoon. manushya ke itihas mein likhna bolne ka anuvarti hai—lagbhag yahi baat rachna prakriya par bhi lagu hoti hai.

main bolta hoon, isliye likhta hoon. manushya ke itihas mein likhna bolne ka anuvarti hai—lagbhag yahi baat rachna prakriya par bhi lagu hoti hai.

sanvad un logon ke beech bhi nahin ho sakta, jinmen ek taraf dusron ko apna shabd bolne ka adhikar na dene vale hon, aur dusri taraf ve, jinse apna shabd bolne ka adhikar chheen liya gaya ho.

sanvad un logon ke beech bhi nahin ho sakta, jinmen ek taraf dusron ko apna shabd bolne ka adhikar na dene vale hon, aur dusri taraf ve, jinse apna shabd bolne ka adhikar chheen liya gaya ho.

azadi ka arth har cheez par saval uthane ka adhikar hai.

azadi ka arth har cheez par saval uthane ka adhikar hai.

bhavnaon ki teen dashayen hoti hai—prkrit, sanskrit aur vikrit. kavya mein bhavnaon ki in teen dashaon ki abhivyanjna hoti hai.

bhavnaon ki teen dashayen hoti hai—prkrit, sanskrit aur vikrit. kavya mein bhavnaon ki in teen dashaon ki abhivyanjna hoti hai.

paristhiti, kaal aur samajik sthiti par abhivyakti nirbhar karti hai.

paristhiti, kaal aur samajik sthiti par abhivyakti nirbhar karti hai.

rachnakar ki maulikta uski sanvedanshilta mein hi nahin hoti, abhivyakti prnali ke ne vikas mein bhi hoti hai.

rachnakar ki maulikta uski sanvedanshilta mein hi nahin hoti, abhivyakti prnali ke ne vikas mein bhi hoti hai.

mera adarsh avashya hi thoDe se shabdon mein kaha ja sakta hai, aur wo hai—manushya jati ko uske divya svarup ka updesh dena, tatha jivan ke pratyek kshetr mein use abhivyakti karne ka upaay batana.

mera adarsh avashya hi thoDe se shabdon mein kaha ja sakta hai, aur wo hai—manushya jati ko uske divya svarup ka updesh dena, tatha jivan ke pratyek kshetr mein use abhivyakti karne ka upaay batana.

kaghaz ke panne par jo ghatit hota hai, wo kai baar bahar aur bhitar ka ek mook sanlap hota hai, kai baar ek mukhar bahs aur kai baar ek ajab si anban ya takrav, jiska dabav shabd chupchap jhelte hain.

kaghaz ke panne par jo ghatit hota hai, wo kai baar bahar aur bhitar ka ek mook sanlap hota hai, kai baar ek mukhar bahs aur kai baar ek ajab si anban ya takrav, jiska dabav shabd chupchap jhelte hain.

manushyatv ki poorn abhivyakti ragatmika vritti aur bodhvritti donon ke mel mein hai.

manushyatv ki poorn abhivyakti ragatmika vritti aur bodhvritti donon ke mel mein hai.

apni bhavnaon ko puri tarah se abhivyakt karne ke liye mahilayen aam taur par atishyoktiyon, alankaron, samanyikran aur isi tarah ki dusri svtantrtaon ka bharpur istemal karti hain.

apni bhavnaon ko puri tarah se abhivyakt karne ke liye mahilayen aam taur par atishyoktiyon, alankaron, samanyikran aur isi tarah ki dusri svtantrtaon ka bharpur istemal karti hain.

kala mein vastutः atmabhivyakti nahin hua karti. abhivyakti hoti hai, kintu jine aur bhognevale apne man ki, apni kee; wo sachchi abhivyakti hai, ye kahne ka sahas nahin ho pata.

kala mein vastutः atmabhivyakti nahin hua karti. abhivyakti hoti hai, kintu jine aur bhognevale apne man ki, apni kee; wo sachchi abhivyakti hai, ye kahne ka sahas nahin ho pata.

jab hum sahitya ya kalaon mein rachna aur abhivyakti ki svtantrta ki baat karte hain tab hum svtantrta ke usi ashay ko kendr mein rakhte hain jiska sandarbh manushya ki sampurn chetna hai—uski keval rajnitik chetna nahin—aur svtantrta ke is arth ko main rajnitik se kahin zyada baDa manata hoon.

jab hum sahitya ya kalaon mein rachna aur abhivyakti ki svtantrta ki baat karte hain tab hum svtantrta ke usi ashay ko kendr mein rakhte hain jiska sandarbh manushya ki sampurn chetna hai—uski keval rajnitik chetna nahin—aur svtantrta ke is arth ko main rajnitik se kahin zyada baDa manata hoon.

naastiktaa praayः dharm kii praaNshakti kii abhivyakti rahii hai, dharm me.n vaastavikta kii khoj rahii hai।

naastiktaa praayः dharm kii praaNshakti kii abhivyakti rahii hai, dharm me.n vaastavikta kii khoj rahii hai।

lekhak ki svtantrta tatha kalakar ki svtantrta, vastutः, abhivyakti ke adhikar ki svtantrta hai, kintu ye svtatranta samaj sapeksh aur samaj sthiti sapeksh hai.

lekhak ki svtantrta tatha kalakar ki svtantrta, vastutः, abhivyakti ke adhikar ki svtantrta hai, kintu ye svtatranta samaj sapeksh aur samaj sthiti sapeksh hai.

vicharadhara koi bhi ho, saval hai uski sahityik abhivyakti kitni prauDh aur sundar ban paDi hai—aur yahin sahitya mein taknik ka mahatv pramukh ho jata hai.

vicharadhara koi bhi ho, saval hai uski sahityik abhivyakti kitni prauDh aur sundar ban paDi hai—aur yahin sahitya mein taknik ka mahatv pramukh ho jata hai.

kala aur vigyan hi mein manushya apni poorn abhivyakti pata hai.

kala aur vigyan hi mein manushya apni poorn abhivyakti pata hai.

tarkashastr ki vividh prnaliyan aur prakriyayen kala ki shreni mein nahin aa saktin. kala ka sambandh niymon se nahin hai, wo to roop ki abhivyakti maatr hai.

tarkashastr ki vividh prnaliyan aur prakriyayen kala ki shreni mein nahin aa saktin. kala ka sambandh niymon se nahin hai, wo to roop ki abhivyakti maatr hai.

abhivyakti prayatn ek dusre prakar ka, ek anya star ka, ang hai, ki jis star mein shabd, muhavare, bimb, svar aadi ke svarup ki tulna hriday mein uthte hue bhavon ke svarup se karte hue, pratikul shabdon, bimbon aadi ko nikalkar anukul ko rakha jata hai.

abhivyakti prayatn ek dusre prakar ka, ek anya star ka, ang hai, ki jis star mein shabd, muhavare, bimb, svar aadi ke svarup ki tulna hriday mein uthte hue bhavon ke svarup se karte hue, pratikul shabdon, bimbon aadi ko nikalkar anukul ko rakha jata hai.

apna shabd bolna manushya ka aadya adhikar hai.

apna shabd bolna manushya ka aadya adhikar hai.

chahe kawita kisi bhasha mein ho, chahe kisi wad ke antargat, chahe usmen parthiw wishw ki abhiwyakti ho, chahe aparthiw ki aur chahe donon ke awichchhinn sambandh ki, uske amulya hone ka rahasya yahi hai ki wo manushya ke hriday se prwahit hui hai

chahe kawita kisi bhasha mein ho, chahe kisi wad ke antargat, chahe usmen parthiw wishw ki abhiwyakti ho, chahe aparthiw ki aur chahe donon ke awichchhinn sambandh ki, uske amulya hone ka rahasya yahi hai ki wo manushya ke hriday se prwahit hui hai

sahitya us jagah ka naam hai jahan jakar aap anakhi ki abhivyakti ke liye shabd DhoonDh sakte hain.

sahitya us jagah ka naam hai jahan jakar aap anakhi ki abhivyakti ke liye shabd DhoonDh sakte hain.

yadi sahitya srijan ek sangharsh hai—abhivyakti ke maarg ka sangharsh—to samiksha ek prem darshan hai. aisa prem darshan ko avashyak paDne par atishay kathor hota hai, kintu samanyatः udaar aur komal rahta hai.

yadi sahitya srijan ek sangharsh hai—abhivyakti ke maarg ka sangharsh—to samiksha ek prem darshan hai. aisa prem darshan ko avashyak paDne par atishay kathor hota hai, kintu samanyatः udaar aur komal rahta hai.

manovaigyanik vastuvadi kavi jab samajik bhavnaon tatha vishv maitri ki sanvedanaon se achchhann hokar manachitr prastut karta hai, tab wo usi prakar anutha aur advitiy ho uthta hai jaise ki kisi kshetr mein bhinn tatha anya kavi kadapi nahin.

manovaigyanik vastuvadi kavi jab samajik bhavnaon tatha vishv maitri ki sanvedanaon se achchhann hokar manachitr prastut karta hai, tab wo usi prakar anutha aur advitiy ho uthta hai jaise ki kisi kshetr mein bhinn tatha anya kavi kadapi nahin.

ras ki is unmattta se hamara chitt jab mathne lagta hai; tab hum usi ko siddhi manne lagte hain, kintu nashe ko kabhi bhi siddhi nahin kaha ja sakta hai, astitw ko prem to nahin kaha ja sakta hai, jwar mein wikar ki durwar uttejna ko, swasthya ke bal ki abhiwyakti nahin kaha ja sakta hai

ras ki is unmattta se hamara chitt jab mathne lagta hai; tab hum usi ko siddhi manne lagte hain, kintu nashe ko kabhi bhi siddhi nahin kaha ja sakta hai, astitw ko prem to nahin kaha ja sakta hai, jwar mein wikar ki durwar uttejna ko, swasthya ke bal ki abhiwyakti nahin kaha ja sakta hai

hamari srijan pratibha jivan prsang ki udbhavana se lekar to antim sampadan tak apni mulyankankari shakti ka upyog karti rahti hai.

hamari srijan pratibha jivan prsang ki udbhavana se lekar to antim sampadan tak apni mulyankankari shakti ka upyog karti rahti hai.

jab marmagya kavi, apni vishisht antrik agrah dhara ke dvara, kinhin vishisht marmon ko hi praktikran ke liye upasthit karta hai, tab un marm tattvon ki abhivyakti ke silsile mein aise sensars ka vikas karta hai, ki jo sensars un tattvon ke anupyukt shabdon sanyogon aur kalpana chitron ko raste se hata dete hai.

jab marmagya kavi, apni vishisht antrik agrah dhara ke dvara, kinhin vishisht marmon ko hi praktikran ke liye upasthit karta hai, tab un marm tattvon ki abhivyakti ke silsile mein aise sensars ka vikas karta hai, ki jo sensars un tattvon ke anupyukt shabdon sanyogon aur kalpana chitron ko raste se hata dete hai.

yadi hamein vaividhypurn, par aspasht, dvandvmay manav jivan ke (apne antar mein vyaapt) marmik pakshon ka vastavik prabhavashali chitran karna hai, to hamein jaDibhut saundaryabhiruchi aur uske sensars tyagne honge, tatha anavrat roop se apne Dhanchon aur fremon mein sanshodhan karte rahna hoga.

yadi hamein vaividhypurn, par aspasht, dvandvmay manav jivan ke (apne antar mein vyaapt) marmik pakshon ka vastavik prabhavashali chitran karna hai, to hamein jaDibhut saundaryabhiruchi aur uske sensars tyagne honge, tatha anavrat roop se apne Dhanchon aur fremon mein sanshodhan karte rahna hoga.

bhavon ki abhivyakti ki shaili hi kavita aur kalaon ka roop dharan karti hai.

bhavon ki abhivyakti ki shaili hi kavita aur kalaon ka roop dharan karti hai.

anishchay, ashanka, akarshan, moh, satya prerna, atmavishvas ki akasmik hani—aise durdhar bhavःprsangon mein se guzarta hua lekhak pata hai ki wo agni piDa ki ek deergh vithi mein jhulasta hua aage baDh raha hai.

anishchay, ashanka, akarshan, moh, satya prerna, atmavishvas ki akasmik hani—aise durdhar bhavःprsangon mein se guzarta hua lekhak pata hai ki wo agni piDa ki ek deergh vithi mein jhulasta hua aage baDh raha hai.

prem ke ek chhor par vyaktigat astitv hai, dusre par abhivyaktigat ya keval bhavanatmak.

prem ke ek chhor par vyaktigat astitv hai, dusre par abhivyaktigat ya keval bhavanatmak.

apni vyaktimatta ke aas paas takranevali (manav jivan kee) marmik vastaviktaon ko prakat karne ke liye jis prakar ki shaili aur shabd sampada chahiye, uske liye sangharsh karna avashyak hai.

apni vyaktimatta ke aas paas takranevali (manav jivan kee) marmik vastaviktaon ko prakat karne ke liye jis prakar ki shaili aur shabd sampada chahiye, uske liye sangharsh karna avashyak hai.