پر

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.

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.

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.

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.

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.

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.

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.

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!

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.

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.

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.

‘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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 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.

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.

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.

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.

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.

koi kavi yadi apni kavya rachnaon mein apne sthaan aur kaal ke anurup bane naitik aur anaitik ke vicharon ko aropit kare, to ye anuchit hoga, kyonki uski rachnayen na to kisi yug ki simaon mein bandhi hoti hai, na hi kisi sthaan vishesh ki.

koi kavi yadi apni kavya rachnaon mein apne sthaan aur kaal ke anurup bane naitik aur anaitik ke vicharon ko aropit kare, to ye anuchit hoga, kyonki uski rachnayen na to kisi yug ki simaon mein bandhi hoti hai, na hi kisi sthaan vishesh ki.

prkriti mein hara rang ek baat hai, sahitya mein hare ka arth alag hota hai.

prkriti mein hara rang ek baat hai, sahitya mein hare ka arth alag hota hai.

jan man ki gaye bina sahitya mein shashvat hone ki kshamata nahin.

jan man ki gaye bina sahitya mein shashvat hone ki kshamata nahin.

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.

shilp ya bhasha vahin kathinai utpann karte hain jahan ve kavita ke rachnatmak tark se nikle hue nahin lagte, kathya par uuphar se aropit lagte hain—ya phir vahan, jahan kavi ke paas bhasha aur shilp to ho par zaruri kuch kahne ko na ho.

shilp ya bhasha vahin kathinai utpann karte hain jahan ve kavita ke rachnatmak tark se nikle hue nahin lagte, kathya par uuphar se aropit lagte hain—ya phir vahan, jahan kavi ke paas bhasha aur shilp to ho par zaruri kuch kahne ko na ho.

Dauktar kainsar ke rogi ko bataye ki use kainsar hai, to wo svasth manasikta ka hai. par agar kainsar ke rogi ko Dauktar raag jaijaivanti sunvane lage, to Dauktar zarur manasik rog se grast hai. main janta hoon, kai lekhak is desh mein kainsar se bimar samaj ko raag jaijaivanti sunate hain.

Dauktar kainsar ke rogi ko bataye ki use kainsar hai, to wo svasth manasikta ka hai. par agar kainsar ke rogi ko Dauktar raag jaijaivanti sunvane lage, to Dauktar zarur manasik rog se grast hai. main janta hoon, kai lekhak is desh mein kainsar se bimar samaj ko raag jaijaivanti sunate hain.

penting ne sahitya ko varnan karna sikhaya.

penting ne sahitya ko varnan karna sikhaya.

hum sahj hi bhool jate hain ki jati nirnay vigyan mein hota hai, jati ka vivran itihas mein hota hai, sahitya mein jati vichar nahin hota, vahan par aur sab kuch bhulkar vyakti ki pradhanta svikar kar leni hogi.

hum sahj hi bhool jate hain ki jati nirnay vigyan mein hota hai, jati ka vivran itihas mein hota hai, sahitya mein jati vichar nahin hota, vahan par aur sab kuch bhulkar vyakti ki pradhanta svikar kar leni hogi.

vani jiska uchcharan karti hai, wo vanmay hai. usmen kutte ka bhunkana bhi ayega. lekin janta ke papon ko jo shabd dhoega vahi sarasvat hoga. papon ko dhonevala jo shabd sarasvati ki kripa se niklega, wo vagvisarg sarasvat hai.

vani jiska uchcharan karti hai, wo vanmay hai. usmen kutte ka bhunkana bhi ayega. lekin janta ke papon ko jo shabd dhoega vahi sarasvat hoga. papon ko dhonevala jo shabd sarasvati ki kripa se niklega, wo vagvisarg sarasvat hai.

उपन्यास और कहानी की अपेक्षा नाटक मुझे कम कठिन विधा लगती है।

jo keval muktabhas himbindumanDit maraktabhshadvaljal, atyant vishal girishikhar se girte hue jalaprapat ke gambhir gart se ugi hui sikar niharika ke beech vividh varnasphuran ki vishalata, bhavyata aur vichitrata mein hi apne hriday ke liye kuch pate hain ve tamashabin hain—sachche bhavuk ya sahriday nahin.

jo keval muktabhas himbindumanDit maraktabhshadvaljal, atyant vishal girishikhar se girte hue jalaprapat ke gambhir gart se ugi hui sikar niharika ke beech vividh varnasphuran ki vishalata, bhavyata aur vichitrata mein hi apne hriday ke liye kuch pate hain ve tamashabin hain—sachche bhavuk ya sahriday nahin.

koi injiniyar raddi maal lagakar ghair zimmedari se kachche pul ka nirman kare, to wo jis apradh ka bhagi hoga, umi apradh ka bhagi wo kavi bhi hoga, jo rashtriyata ki sachchi bhavna ki anubhuti ke bina rasm adai ke liye ojhin rashtriy kavya rachega.

koi injiniyar raddi maal lagakar ghair zimmedari se kachche pul ka nirman kare, to wo jis apradh ka bhagi hoga, umi apradh ka bhagi wo kavi bhi hoga, jo rashtriyata ki sachchi bhavna ki anubhuti ke bina rasm adai ke liye ojhin rashtriy kavya rachega.

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.