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apni vyaktigat satta ki alag bhavna se hatakar nij ke yogakshem ke sambandh se mukt karke, jagat ke vastavik drishyon aur jivan ki vastavik dashaon mein jo hriday samay samay par ramta rahta hai, vahi sachcha kavihriday hai.

apni vyaktigat satta ki alag bhavna se hatakar nij ke yogakshem ke sambandh se mukt karke, jagat ke vastavik drishyon aur jivan ki vastavik dashaon mein jo hriday samay samay par ramta rahta hai, vahi sachcha kavihriday hai.

jab nakaratmak bhavnaon ka daman kiya jata hai, to sakaratmak bhavnaon ka bhi daman ho jata hai aur prem mar jata hai.

jab nakaratmak bhavnaon ka daman kiya jata hai, to sakaratmak bhavnaon ka bhi daman ho jata hai aur prem mar jata 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.

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.

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.

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.

prithvi apni ganna mein advitiy hai. iski sundarta ko keval paidal yatri hi mahsus kar sakta

prithvi apni ganna mein advitiy hai. iski sundarta ko keval paidal yatri hi mahsus kar sakta

kisi vajah se hum foto lete samay bhi muskurane ke liye badhya mahsus karte hain. hum vahan bhi khushi ka khel khel rahe hote hain.

kisi vajah se hum foto lete samay bhi muskurane ke liye badhya mahsus karte hain. hum vahan bhi khushi ka khel khel rahe hote hain.

anidra ke rogi ka antim ashray soi hui duniya se shreshthta ki bhavna hai.

anidra ke rogi ka antim ashray soi hui duniya se shreshthta ki bhavna hai.

prem ki bhavna hum sabhi ko dusre vyakti ko janne ki bhramak mithya dharna deti hai.

prem ki bhavna hum sabhi ko dusre vyakti ko janne ki bhramak mithya dharna deti hai.

koi vyakti jo karta hai, usmen mahir ho sakta hai; lekin wo jo mahsus karta hai, usmen kabhi nahin.

koi vyakti jo karta hai, usmen mahir ho sakta hai; lekin wo jo mahsus karta hai, usmen kabhi nahin.

kisi se pyaar karna mazbut ehsaas hi nahin hai—yah nirnay hai, ye vada hai.

kisi se pyaar karna mazbut ehsaas hi nahin hai—yah nirnay hai, ye vada 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.

strii to ek muurtimaan balidaan hai। vah jab sachchii bhaavnaa se kisii kaam ka bii.Daa uThaatii hai to pahaa.Do.n ko bhii hilaa detii hai।

strii to ek muurtimaan balidaan hai। vah jab sachchii bhaavnaa se kisii kaam ka bii.Daa uThaatii hai to pahaa.Do.n ko bhii hilaa detii hai।

main khud ko nirashavadi nahin manata. main nirashavadi vyakti use manata hoon jo barish hone ka intizar kar raha hai. aur main puri tarah se bhiga hua mahsus karta hoon.

main khud ko nirashavadi nahin manata. main nirashavadi vyakti use manata hoon jo barish hone ka intizar kar raha hai. aur main puri tarah se bhiga hua mahsus karta hoon.

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.

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 hriday sansar ki jatiyon ke beech apni jati ki svtantr satta ka anubhav nahin kar sakta wo deshaprem ka dava nahin kar sakta.

jo hriday sansar ki jatiyon ke beech apni jati ki svtantr satta ka anubhav nahin kar sakta wo deshaprem ka dava nahin kar sakta.

kavita sarvabhaumik hoti hai—iske bhitar wo beej samahit hota hai, jo manaviy svbhaav ki anaginat sambhavnaon aur krityon se juDa hota hai.

kavita sarvabhaumik hoti hai—iske bhitar wo beej samahit hota hai, jo manaviy svbhaav ki anaginat sambhavnaon aur krityon se juDa hota 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.

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.

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.

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.

kori sadhuta ka updesh pakhanD hai, kori virata ka updesh uddanDta hai, kore gyaan ka updesh alasya hai, aur kori chaturai ka updesh dhurtata hai.

kori sadhuta ka updesh pakhanD hai, kori virata ka updesh uddanDta hai, kore gyaan ka updesh alasya hai, aur kori chaturai ka updesh dhurtata hai.

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.

kavya ka svarup lekhak ki marzi par nahin, rasik ki marzi par hi nirbhar rahta hai.

kavya ka svarup lekhak ki marzi par nahin, rasik ki marzi par hi nirbhar rahta 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.

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.

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.

jab tak samshti roop mein hamein sansar ke lakshya ka bodh nahin hota aur hamare antःkaran mein samanya adarshon ki sthapana nahin hoti tab tak hamein shraddha ka anubhav nahin hota.

jab tak samshti roop mein hamein sansar ke lakshya ka bodh nahin hota aur hamare antःkaran mein samanya adarshon ki sthapana nahin hoti tab tak hamein shraddha ka anubhav nahin hota.

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.

jab pujybhav ki vriddhi ke saath shraddhabhajan ke samipya laabh ki prvritti ho, uski satta ke kai rupon ke sakshatkar ki vasana ho, tab hriday mein bhakti ka pradurbhav samajhna chahiye.

jab pujybhav ki vriddhi ke saath shraddhabhajan ke samipya laabh ki prvritti ho, uski satta ke kai rupon ke sakshatkar ki vasana ho, tab hriday mein bhakti ka pradurbhav samajhna chahiye.

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.

bhavajgat ki vastu ko akar dene ka prayas, aisa akar dene ka prayas, jisse ki wo bhaav adhik se adhik sampreshya ban sake aur anya chitron mein bhi vaisi hi dipti ya dyuti utpann kar sake, kalakar ka lakshya hota hai.

bhavajgat ki vastu ko akar dene ka prayas, aisa akar dene ka prayas, jisse ki wo bhaav adhik se adhik sampreshya ban sake aur anya chitron mein bhi vaisi hi dipti ya dyuti utpann kar sake, kalakar ka lakshya hota 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.

jis kavi mein prakritik drishya aur prkriti ke kaushal dekhne aur samajhne ka jitna hi adhik gyaan hota hai wo utna hi baDa kavi bhi hota hai.

jis kavi mein prakritik drishya aur prkriti ke kaushal dekhne aur samajhne ka jitna hi adhik gyaan hota hai wo utna hi baDa kavi bhi hota 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.

hamare atit ki bhavnayen keval tabhi nahin ubharti hain, jab hamara prem prsang shuru hota hai. ye baqi samay bhi hota hai, jab hum sachmuch achchha, khush ya prempurn mahsus kar rahe hon. in sakaratmak samay mein dampati bina karan laDte dikh sakte hain, jabki unhen khush hona chahiye.

hamare atit ki bhavnayen keval tabhi nahin ubharti hain, jab hamara prem prsang shuru hota hai. ye baqi samay bhi hota hai, jab hum sachmuch achchha, khush ya prempurn mahsus kar rahe hon. in sakaratmak samay mein dampati bina karan laDte dikh sakte hain, jabki unhen khush hona chahiye.

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.

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.

dosti mein hum dusre vyakti ki ankhon se dekhana, uske kanon se sunna aur uske dil se mahsus karna sikhte hain.

dosti mein hum dusre vyakti ki ankhon se dekhana, uske kanon se sunna aur uske dil se mahsus karna sikhte hain.

jaise samudr aur akash ke beech, yatri aur samudr ke beech ka antar batana mushkil hai; vaise hi haqiqat aur dil ki bhavnaon ke beech antar karna kathin hai.

jaise samudr aur akash ke beech, yatri aur samudr ke beech ka antar batana mushkil hai; vaise hi haqiqat aur dil ki bhavnaon ke beech antar karna kathin hai.

tumhein mujhe samajhna hoga, kyonki main koi kitab nahin hoon. isliye mere marne ke baad mujhe koi nahin paDh sakta, mujhe jite ji hi samajhna hoga.

tumhein mujhe samajhna hoga, kyonki main koi kitab nahin hoon. isliye mere marne ke baad mujhe koi nahin paDh sakta, mujhe jite ji hi samajhna hoga.

tumhare andar bhi ek shaitan hai, par tum uska naam abhi nahin jante; aur chunki tum ye nahin jante, tum saans nahin le sakte. uska baptisma kar do, malik, aur tum behtar mahsus karoge.

tumhare andar bhi ek shaitan hai, par tum uska naam abhi nahin jante; aur chunki tum ye nahin jante, tum saans nahin le sakte. uska baptisma kar do, malik, aur tum behtar mahsus karoge.

koi farq nahin paDta tum kitne bhi savdhan rahe aao, ek ehsaas tumhein hamesha salta rahega ki tumse kuch chhoot raha hai. tumhari chamDi ke theek niche dhaDakta ek ehsaas ki tumne sab kuch nahin bhoga hai. dil ke bhitar ek Dubta ehsaas ki jin palon se tum guzre ho, un par aur zyada dhyaan diya jana chahiye tha. sach kahun to inke aadti ho jao, ek roz tumko tumhari sari zindagi yoon hi mahsus hone vali hai.

koi farq nahin paDta tum kitne bhi savdhan rahe aao, ek ehsaas tumhein hamesha salta rahega ki tumse kuch chhoot raha hai. tumhari chamDi ke theek niche dhaDakta ek ehsaas ki tumne sab kuch nahin bhoga hai. dil ke bhitar ek Dubta ehsaas ki jin palon se tum guzre ho, un par aur zyada dhyaan diya jana chahiye tha. sach kahun to inke aadti ho jao, ek roz tumko tumhari sari zindagi yoon hi mahsus hone vali hai.

hamein bure svbhaav ki vyakhya heen bhavna ki nishani ke roop mein karni chahiye.

hamein bure svbhaav ki vyakhya heen bhavna ki nishani ke roop mein karni chahiye.

dusre logon ke dilon ko mahsus karne ke liye aapke paas dil hona chahiye.

dusre logon ke dilon ko mahsus karne ke liye aapke paas dil hona chahiye.

…mujhe ehsaas hua hai ki prkriti ke mahan niymon ka ullanghan prannashak paap hai. hamein zaldbazi nahin karni chahiye, hamein adhir nahin hona chahiye, balki hamein atmavishvas ke saath shashvat lay ki aagya ka palan karna chahiye.

…mujhe ehsaas hua hai ki prkriti ke mahan niymon ka ullanghan prannashak paap hai. hamein zaldbazi nahin karni chahiye, hamein adhir nahin hona chahiye, balki hamein atmavishvas ke saath shashvat lay ki aagya ka palan karna chahiye.

pyaar keval bhavna nahin, kriya hai.

pyaar keval bhavna nahin, kriya hai.