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fursat nikalna bhi ek kala hai. gadhe hain jo fursat nahin nikal pate. fursat ke bina sahitya chintan nahin ho sakta, fursat ke bina din mein sapne nahin dekhe ja sakte. fursat ke bina achchhi achchhi, barik barik, mahan baten nahin sujhtin.

fursat nikalna bhi ek kala hai. gadhe hain jo fursat nahin nikal pate. fursat ke bina sahitya chintan nahin ho sakta, fursat ke bina din mein sapne nahin dekhe ja sakte. fursat ke bina achchhi achchhi, barik barik, mahan baten nahin sujhtin.

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.

bharatiy sahitya mein un logon ki vani ko hi pradhanta mili hai, jinhonne adhyatmik asantoshon aur atriptiyon ko door karne ki disha mein vivek vedna sthiti se grast hokar kaam kiya hai.

bharatiy sahitya mein un logon ki vani ko hi pradhanta mili hai, jinhonne adhyatmik asantoshon aur atriptiyon ko door karne ki disha mein vivek vedna sthiti se grast hokar kaam kiya hai.

alochak ka dharm sahityik netagiri karna nahin hai, varan jivan ka marmagya banna aur usi visheshata ki sahayata se kala samiksha karna bhi hai.

alochak ka dharm sahityik netagiri karna nahin hai, varan jivan ka marmagya banna aur usi visheshata ki sahayata se kala samiksha karna bhi hai.

sahitya srijeta ko svtantr hona hi chahiye, tabhi uska svar nirbhay aur svtantr hoga. shasan ka pichhlaggu sahitya, samaj ko patan ki or le jayega.

sahitya srijeta ko svtantr hona hi chahiye, tabhi uska svar nirbhay aur svtantr hoga. shasan ka pichhlaggu sahitya, samaj ko patan ki or le jayega.

em. e. karne se naukari milne tak jo kaam kiya jata hai, use risarch kahte hain.

em. e. karne se naukari milne tak jo kaam kiya jata hai, use risarch kahte hain.

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.

lekhak apni arthahin rachnaon dvara, aur prakashak apni arth lolup prvritti dvara, tatha pathak apne pichhDepan ke dvara bhi, sahitya srijan ke liye pratikul paristhiti utpann kar dete hain.

lekhak apni arthahin rachnaon dvara, aur prakashak apni arth lolup prvritti dvara, tatha pathak apne pichhDepan ke dvara bhi, sahitya srijan ke liye pratikul paristhiti utpann kar dete hain.

shamsher ki aatma ne apni abhivyakti ka ek prabhavashali bhavan apne hathon taiyar kiya hai. us bhavan mein jane se Dar lagta hai—uski gambhir pryatnsadhya pavitarta ke karan!

shamsher ki aatma ne apni abhivyakti ka ek prabhavashali bhavan apne hathon taiyar kiya hai. us bhavan mein jane se Dar lagta hai—uski gambhir pryatnsadhya pavitarta ke karan!

vishuddh vyakran aur paribhasha aadi ke dvara ghatna ka bakhan karne se hi yadi ghatna ka pura bakhan ho jata to sahitya samachar patron mein hi band rahta.

vishuddh vyakran aur paribhasha aadi ke dvara ghatna ka bakhan karne se hi yadi ghatna ka pura bakhan ho jata to sahitya samachar patron mein hi band rahta.

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.

sahitya mein buDhapa safed balon ya jhurriyon ka naam nahin hai. sahitya mein buDhape ka arth hai navin chetna grhan karne ki shavit ka lop, apni manytaon aur mulyon ko badalne ki bhiruta, aaj ke badle vigat kal mein hi jine ka moh, pratibha ka shaithilya! ye sab na ho, to sahitya mein buDha adami paripvav kahlata hai.

sahitya mein buDhapa safed balon ya jhurriyon ka naam nahin hai. sahitya mein buDhape ka arth hai navin chetna grhan karne ki shavit ka lop, apni manytaon aur mulyon ko badalne ki bhiruta, aaj ke badle vigat kal mein hi jine ka moh, pratibha ka shaithilya! ye sab na ho, to sahitya mein buDha adami paripvav kahlata hai.

hamare sahitya mein ek bahucharchit sthapana ye hai ki bharatiy upanyas mulatः kisan chetna ki mahagatha hai—vaise hi jaise unnasvin sadi ke yoropiy upanyas ko madhyam varg ka mahakavya kaha gaya tha.

hamare sahitya mein ek bahucharchit sthapana ye hai ki bharatiy upanyas mulatः kisan chetna ki mahagatha hai—vaise hi jaise unnasvin sadi ke yoropiy upanyas ko madhyam varg ka mahakavya kaha gaya tha.

bharat jaise virat manaviy kshetr ke anubhvon, gahri bhavnaon, ashaon, akankshaon aur yatnaon aadi ko hamara upanyas abhi anshatः hi samet paya hai—aur jitna tatha jis prakar use sameta gaya hai usmen pratibha evan kaushal ke kuch durlabh udaharnon ko chhoDkar, ab bhi bahut adhakachrapan hai.

bharat jaise virat manaviy kshetr ke anubhvon, gahri bhavnaon, ashaon, akankshaon aur yatnaon aadi ko hamara upanyas abhi anshatः hi samet paya hai—aur jitna tatha jis prakar use sameta gaya hai usmen pratibha evan kaushal ke kuch durlabh udaharnon ko chhoDkar, ab bhi bahut adhakachrapan hai.

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

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

aaj ke yug mein sahitya ka ye karya hai ki wo janta ke buddhi tatha hriday ki is bhookh pyaas ka chitran kare, aur use muktipath par agrasar karne ke liye aisi kala ka vikas kare jisse janta prerna praapt kar sake aur jo svayan janta se prerna le sake.

aaj ke yug mein sahitya ka ye karya hai ki wo janta ke buddhi tatha hriday ki is bhookh pyaas ka chitran kare, aur use muktipath par agrasar karne ke liye aisi kala ka vikas kare jisse janta prerna praapt kar sake aur jo svayan janta se prerna le sake.

jo log ‘janta ka sahitya’ se ye matlab lete hain ki wo sahitya janta ke turant samajh mein aaye, janta uska marm pa sake, yahi uski pahli kasauti hai—ve log ye bhool jate hain ki janta ko pahle sushikshit aur susanskrit karna hai.

jo log ‘janta ka sahitya’ se ye matlab lete hain ki wo sahitya janta ke turant samajh mein aaye, janta uska marm pa sake, yahi uski pahli kasauti hai—ve log ye bhool jate hain ki janta ko pahle sushikshit aur susanskrit karna hai.

‘janta ka sahitya’ ka arth janta ko turant hi samajh mein anevale sahitya se hargiz nahin.

‘janta ka sahitya’ ka arth janta ko turant hi samajh mein anevale sahitya se hargiz nahin.

sahitykaron ke varg mein bhi vastavik pratibhavan sahityik bahut thoDe hote hain.

sahitykaron ke varg mein bhi vastavik pratibhavan sahityik bahut thoDe hote hain.

dhyaan rakhna chahiye ki kavi kis satah se bol raha hai, ye hamesha mahatvpurn hota hai aur yahi uske nivednon ya chitrnon ko dyotit karta hai.

dhyaan rakhna chahiye ki kavi kis satah se bol raha hai, ye hamesha mahatvpurn hota hai aur yahi uske nivednon ya chitrnon ko dyotit karta 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.

aaj bharat ki sari vyavastha, arth, rajaniti, shiksha, sanskriti aur sahitya, pratyek kshetr mein ‘chhinnamul’ navshikshit buddhjiviyon ke haath mein aa gai hai aur ve janmatः bharatiy hote hue bhi manasik bauddhik roop se ‘aut saiDar’ hain.

aaj bharat ki sari vyavastha, arth, rajaniti, shiksha, sanskriti aur sahitya, pratyek kshetr mein ‘chhinnamul’ navshikshit buddhjiviyon ke haath mein aa gai hai aur ve janmatः bharatiy hote hue bhi manasik bauddhik roop se ‘aut saiDar’ hain.

kavya kshetr mein kisi vaad ka parchar dhire dhire uski sarsatta ko hi char jata hai. kuch dinon mein log kavita likhkar vaad likhne lagte hain.

kavya kshetr mein kisi vaad ka parchar dhire dhire uski sarsatta ko hi char jata hai. kuch dinon mein log kavita likhkar vaad likhne lagte hain.

kavita kahani naatk ke bazar mein jinhen samajhdaron ka rajapath nahin milta ve akhir dehat mein khet ki pagDanDiyon par chalte hain jahan kisi tarah ka mahsul nahin lagta.

kavita kahani naatk ke bazar mein jinhen samajhdaron ka rajapath nahin milta ve akhir dehat mein khet ki pagDanDiyon par chalte hain jahan kisi tarah ka mahsul nahin lagta.

jis din sahitya ko main apni prathamik zamin mankar nahin likhunga mere liye pure utsaah aur iimandari se likhna asambhav ho jayega.

jis din sahitya ko main apni prathamik zamin mankar nahin likhunga mere liye pure utsaah aur iimandari se likhna asambhav ho jayega.

sahitya mein sachchi nagarikta rachnaon ki hi hoti hai; aur rachnayen antatः sarthak ya nirarthak hoti hai na ki nai aur purani.

sahitya mein sachchi nagarikta rachnaon ki hi hoti hai; aur rachnayen antatः sarthak ya nirarthak hoti hai na ki nai aur purani.

sahityakar ke haq mein gharibi ko ek sahityik mulya maan liya gaya hai.

sahityakar ke haq mein gharibi ko ek sahityik mulya maan liya gaya hai.

yadi koi vampanthi visheshagya ye nuskha sujhaye ki aap mahabharat ki kathaon ko apni yadadasht se bahar nikal dijiye aur phir desh banaiye, to ye kaam brahma aur vishvakarma milkar bhi nahin kar sakte.

yadi koi vampanthi visheshagya ye nuskha sujhaye ki aap mahabharat ki kathaon ko apni yadadasht se bahar nikal dijiye aur phir desh banaiye, to ye kaam brahma aur vishvakarma milkar bhi nahin kar sakte.

rachna ke aiDiya ke avishkar ke liye to avashya vidrohi man chahiye. parantu rachna ka karya (prayeses) aiDiya ke avishkar ke saath hi samapt nahin ho jata.

rachna ke aiDiya ke avishkar ke liye to avashya vidrohi man chahiye. parantu rachna ka karya (prayeses) aiDiya ke avishkar ke saath hi samapt nahin ho jata.

sahitya ka vishay vyaktigat hota hai, shrenigat nahin. yahan par main ‘vyakti’ shabd ke dhatumulak arth par hi zor dena chahta hoon.

sahitya ka vishay vyaktigat hota hai, shrenigat nahin. yahan par main ‘vyakti’ shabd ke dhatumulak arth par hi zor dena chahta hoon.

sahitya mein vishayavastu nishchesht ho jati hai, yadi usmen praan na rahe.

sahitya mein vishayavastu nishchesht ho jati hai, yadi usmen praan na rahe.

apne se uupar uthkar sochne samajhne ki shakti tatha bhavna, man ki sanvedna—ye do chhor hain srashta man ke.

apne se uupar uthkar sochne samajhne ki shakti tatha bhavna, man ki sanvedna—ye do chhor hain srashta man ke.

sahitya vyakran ke siddhanton ko pusht avashya karta hai kintu wo usse svtantr, anandmay rachna hai.

sahitya vyakran ke siddhanton ko pusht avashya karta hai kintu wo usse svtantr, anandmay rachna hai.

kisi dusre desh ki aatma ko janne ka sabse achchha tariqa uska sahitya paDhna hai.

kisi dusre desh ki aatma ko janne ka sabse achchha tariqa uska sahitya paDhna hai.

sahitya ki adhunik samasya ye hai ki lekhak shaili to charitr ki apnana chahte hain, kintu uddamta unhen vyaktitv ki chahiye.

sahitya ki adhunik samasya ye hai ki lekhak shaili to charitr ki apnana chahte hain, kintu uddamta unhen vyaktitv ki chahiye.

sahitya jivan ka pratibimb hai. isiliye hamein sabse pahle jivan ki chinta honi chahiye.

sahitya jivan ka pratibimb hai. isiliye hamein sabse pahle jivan ki chinta honi chahiye.

prarambhik shreni ke liye upyukt sahitya to sahitya hai, aur sarvochch shreni ke liye upyukt janta ka sahitya nahin hai, ye kahna janta se gaddari karna hai.

prarambhik shreni ke liye upyukt sahitya to sahitya hai, aur sarvochch shreni ke liye upyukt janta ka sahitya nahin hai, ye kahna janta se gaddari karna 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.

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.

alochak ko darshanik hona paDta hai. aise darshanik alochkon ke na hone par pathak anath ho jata hai. lekhak anushasanhin ho jate hain.

alochak ko darshanik hona paDta hai. aise darshanik alochkon ke na hone par pathak anath ho jata hai. lekhak anushasanhin ho jate hain.

sahitykaron ki shreshth cheshta keval vartaman kaal ke liye nahin hoti. chirkal ka manushya samaj hi unka lakshya hota hai.

sahitykaron ki shreshth cheshta keval vartaman kaal ke liye nahin hoti. chirkal ka manushya samaj hi unka lakshya hota hai.

lekhan, vyapar katii nahin hai—vah jivika ka sadhan ho sakta hai, lekin wo bahut anshon mein tapasya hai. isliye jise aatma par bandhan mahsus hote hain to wo chhoDkar chala jaye.

lekhan, vyapar katii nahin hai—vah jivika ka sadhan ho sakta hai, lekin wo bahut anshon mein tapasya hai. isliye jise aatma par bandhan mahsus hote hain to wo chhoDkar chala jaye.

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.

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.

vaigyanik vartaman yug banate hain aur kavi unke bhoot aur bhavishya ki alochana karte hain. isi marmik aur chubhne vali alochana ko kavita kahte hain.

vaigyanik vartaman yug banate hain aur kavi unke bhoot aur bhavishya ki alochana karte hain. isi marmik aur chubhne vali alochana ko kavita kahte hain.

vilgav ki sthiti mein, adhunik jivan ki adhikadhik yantrik aur jansankul paristhitiyon mein, manav samudayon ke astitvik aur sanskriktik laybhang ke mansopchar ki zarurat ke takaze se hi prkriti ke saath manaviy chetna ke sambandhon ki khoj jivan ki aupanyasik punarrachna mein aur bhi gahre aur bhi sukshmtam gharatlon par anivarya uthti hai.

vilgav ki sthiti mein, adhunik jivan ki adhikadhik yantrik aur jansankul paristhitiyon mein, manav samudayon ke astitvik aur sanskriktik laybhang ke mansopchar ki zarurat ke takaze se hi prkriti ke saath manaviy chetna ke sambandhon ki khoj jivan ki aupanyasik punarrachna mein aur bhi gahre aur bhi sukshmtam gharatlon par anivarya uthti hai.

jo log puri tarah se samajhdar aur khush hain, duःkha ki baat hai ve achchha sahitya nahin likhte hain.

jo log puri tarah se samajhdar aur khush hain, duःkha ki baat hai ve achchha sahitya nahin likhte hain.

main ravindrnath ke bina bol nahin sakta. us adami ne mere janm ke pahle hi meri sari bhavnaon ko nichoD liya tha. usne samajh liya tha ki mein kya hoon aur usne use shabdabaddh kar diya tha. mainne paDha aur jana ki sab kuch kaha ja chuka hai aur naya kahne ke liye mere paas kuch bhi bacha nahin hai.

main ravindrnath ke bina bol nahin sakta. us adami ne mere janm ke pahle hi meri sari bhavnaon ko nichoD liya tha. usne samajh liya tha ki mein kya hoon aur usne use shabdabaddh kar diya tha. mainne paDha aur jana ki sab kuch kaha ja chuka hai aur naya kahne ke liye mere paas kuch bhi bacha nahin hai.

sahitya ke acharyon ki baat karni chahiye. ye rasvadi prakar ke acharya hain. ye ranDue hokar bhi apne aap hriday mein shringar ras na jane kaise paida kar lete hain! inhen alamban bhi nahin chahiye shayad, kyonki alamban aur chetna ka dvandv hone lagta hai.

sahitya ke acharyon ki baat karni chahiye. ye rasvadi prakar ke acharya hain. ye ranDue hokar bhi apne aap hriday mein shringar ras na jane kaise paida kar lete hain! inhen alamban bhi nahin chahiye shayad, kyonki alamban aur chetna ka dvandv hone lagta hai.

jo samprday mein baddh hain, ve chirantan sahityik nahin hote hain. ve to tatkalik sahityik hote hain. chirantan sahityik to ve hote hain jo sab panth, samprday vaghairah se bhinn hote hain, pare hote hain.

jo samprday mein baddh hain, ve chirantan sahityik nahin hote hain. ve to tatkalik sahityik hote hain. chirantan sahityik to ve hote hain jo sab panth, samprday vaghairah se bhinn hote hain, pare hote hain.

adhunikta vishuddh bhautik sandarbh mein, hamare jivan mein wo badlav hai jo vigyan aur audyogikran ki vajah se aaya hai ha adhunik kala ek mane mein us badlav ke saath ne, kalapurn aur sarthak rishton ki talash hai.

adhunikta vishuddh bhautik sandarbh mein, hamare jivan mein wo badlav hai jo vigyan aur audyogikran ki vajah se aaya hai ha adhunik kala ek mane mein us badlav ke saath ne, kalapurn aur sarthak rishton ki talash hai.