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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.

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.

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 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.

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.

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.

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.

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!

‘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.

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.

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.

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.

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.

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.

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.

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.

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.

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

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

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.

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.

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.

sahitya apne kaal ka pratibimb hota hai. jo bhaav aur vichar logon ke hridyon ko spandit karte hain, vahi sahitya par bhi apni chhaya Dalte hain.

sahitya apne kaal ka pratibimb hota hai. jo bhaav aur vichar logon ke hridyon ko spandit karte hain, vahi sahitya par bhi apni chhaya Dalte hain.

bhasha ek baat hai aur vani dusri. sahitya ka sambandh vani se aata hai. manushya ki vani jitni viksit hogi, utna uska jivan viksit hoga. kul jivan ka adhar vani hai.

bhasha ek baat hai aur vani dusri. sahitya ka sambandh vani se aata hai. manushya ki vani jitni viksit hogi, utna uska jivan viksit hoga. kul jivan ka adhar vani 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.

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.

sanvedna, sarokar aur saundarya ki akanksha ke abhav mein srijan sambhav hi nahin hai.

sanvedna, sarokar aur saundarya ki akanksha ke abhav mein srijan sambhav hi nahin hai.

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.

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.

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.

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.

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.