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‘yah surakshit kusum grhan karne yogya hai; ye gramya hai, phalatः tyajya hai; ye gunthane par sundar lagega; iska ye upyukt sthaan hai aur iska yah’—is prakar jaise pushpon ko bhali bhanti pahchankar mali mala ka nirman karta hai, usi prakar sajag buddhi se kavyon mein shabdon ka vinyas karna chahiye.

‘yah surakshit kusum grhan karne yogya hai; ye gramya hai, phalatः tyajya hai; ye gunthane par sundar lagega; iska ye upyukt sthaan hai aur iska yah’—is prakar jaise pushpon ko bhali bhanti pahchankar mali mala ka nirman karta hai, usi prakar sajag buddhi se kavyon mein shabdon ka vinyas karna chahiye.

sabhyata is tarah honi chahiye ki adami ko apne jivan ka arth khojne ke liye azadi mile.

sabhyata is tarah honi chahiye ki adami ko apne jivan ka arth khojne ke liye azadi mile.

vyakran rupi sagar ke sootr jal hain, vartik avartt (bhanvar) hain, parayan (bhashya, kaumudi aadi) rasatal hain, dhatupath, unadi, ganpath aadi graah hain. (us vyakran rupi sagar) ko paar karne ke liye chintan manan vishal naav hai. dheer vyakti uske tat ko lakshya banate hain aur buddhihin vyakti uski ninda karte hain. samast anya vidya rupi hathiniyan uska nirantar upbhog karti hain. is duravgahya vyakran rupi sagar ko bina paar kiye koi vyakti shabd rupi ratn tak pahunchne mein samarth nahin ho pata.

vyakran rupi sagar ke sootr jal hain, vartik avartt (bhanvar) hain, parayan (bhashya, kaumudi aadi) rasatal hain, dhatupath, unadi, ganpath aadi graah hain. (us vyakran rupi sagar) ko paar karne ke liye chintan manan vishal naav hai. dheer vyakti uske tat ko lakshya banate hain aur buddhihin vyakti uski ninda karte hain. samast anya vidya rupi hathiniyan uska nirantar upbhog karti hain. is duravgahya vyakran rupi sagar ko bina paar kiye koi vyakti shabd rupi ratn tak pahunchne mein samarth nahin ho pata.

hamari yatharth arthavatta hamare apne beech mein nahin hai, wo samast jagat ke madhya phaili hui hai.

hamari yatharth arthavatta hamare apne beech mein nahin hai, wo samast jagat ke madhya phaili hui hai.

jo sarthak hai vahi samkalin hai; wo naya ho ya purana.

jo sarthak hai vahi samkalin hai; wo naya ho ya purana.

satykavya ka pranyan purusharthachtushtay evan kalaon mein nipunta, anand aur kirti pradan karta hai.

satykavya ka pranyan purusharthachtushtay evan kalaon mein nipunta, anand aur kirti pradan karta hai.

bahut shabdon mein thoDa mat kaho, balki thoDe mein bahut kuch kah do.

bahut shabdon mein thoDa mat kaho, balki thoDe mein bahut kuch kah do.

jivan ka rahasya hi antim jigyasa hai. yahi to manaviy pragya ka sundar pahlu hai.

jivan ka rahasya hi antim jigyasa hai. yahi to manaviy pragya ka sundar pahlu hai.

yaun aaveg se prabhavit hokar saundarya sambandhi manytayen badal jati hain. premi ki drishti se bahut si baten sundar hoti hain, jo apremi ki drishti se sundar nahin hain aur premi jis had tak apne aaveg se vichlit hoga, usi had tak uski saundarya sambandhi manytayen badal jayengi.

yaun aaveg se prabhavit hokar saundarya sambandhi manytayen badal jati hain. premi ki drishti se bahut si baten sundar hoti hain, jo apremi ki drishti se sundar nahin hain aur premi jis had tak apne aaveg se vichlit hoga, usi had tak uski saundarya sambandhi manytayen badal jayengi.

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.

ek kavi mein agar door tak soch sakne ki taqat nahin to uski kavita ya to yatharth ki satah ko kharonchkar rah jayegi, ya kisi bhi adarsh se chipakkar.

ek kavi mein agar door tak soch sakne ki taqat nahin to uski kavita ya to yatharth ki satah ko kharonchkar rah jayegi, ya kisi bhi adarsh se chipakkar.

sachcha kavi usi vyakti ya vastu ka svarup kalpana mein layega jiske prati uski kisi prakar ki anubhuti hogi.

sachcha kavi usi vyakti ya vastu ka svarup kalpana mein layega jiske prati uski kisi prakar ki anubhuti hogi.

bharatiyata, samkalinata, sthaniyta, samajikta aadi ke hum kala mein kya arth lagate hain ye bahut kuch is par nirbhar karta hai ki inka aaj hamare jivan mein kya arth hai.

bharatiyata, samkalinata, sthaniyta, samajikta aadi ke hum kala mein kya arth lagate hain ye bahut kuch is par nirbhar karta hai ki inka aaj hamare jivan mein kya arth hai.

sundar arth ki shobha baDhane mein jo alankar prayukt nahin ve kavyalankar nahin. ve aise hi hain jaise sharir par se utarkar kisi alag kone mein rakha hua gahnon ka Dher. kisi bhaav ya marmik bhavna se asamprikt alankar chamatkar ya tamashe hain.

sundar arth ki shobha baDhane mein jo alankar prayukt nahin ve kavyalankar nahin. ve aise hi hain jaise sharir par se utarkar kisi alag kone mein rakha hua gahnon ka Dher. kisi bhaav ya marmik bhavna se asamprikt alankar chamatkar ya tamashe hain.

anupras aur yavak aadi shabdaDambar kavita ke adhar nahin, jo unke na hone se kavita nirjiv ho jaye, ya usse koi aprimey hani pahunche, kavita ka achchha ya bura hona visheshatः achchhe arth aur ras bahulya par avlambit hai.

anupras aur yavak aadi shabdaDambar kavita ke adhar nahin, jo unke na hone se kavita nirjiv ho jaye, ya usse koi aprimey hani pahunche, kavita ka achchha ya bura hona visheshatः achchhe arth aur ras bahulya par avlambit hai.

ghumakkaD prkriti ya manavta ko tatasth drishti se nahin dekhta, unke prati uski apar sahanubhuti hoti hai aur yadi wo vahan pahunchta hai, to keval apni ghumakkDi pyaas hi pura nahin karta, balki duniya ka dhyaan un pichhDi jatiyon ki or akrisht karta hai.

ghumakkaD prkriti ya manavta ko tatasth drishti se nahin dekhta, unke prati uski apar sahanubhuti hoti hai aur yadi wo vahan pahunchta hai, to keval apni ghumakkDi pyaas hi pura nahin karta, balki duniya ka dhyaan un pichhDi jatiyon ki or akrisht karta hai.

arth sauramya hi kavita ka praan hai. jis padya mein arth ka chamatkar nahin, wo kavita nahin.

arth sauramya hi kavita ka praan hai. jis padya mein arth ka chamatkar nahin, wo kavita nahin.

vidya, bhumi, suvarn, pashu, dhanya, bhaanD, vastrabhushnadi ghar ke upakran aur mitr aadi ka arjan aur arjit kiye hue ka varddhan arth hai.

vidya, bhumi, suvarn, pashu, dhanya, bhaanD, vastrabhushnadi ghar ke upakran aur mitr aadi ka arjan aur arjit kiye hue ka varddhan arth hai.

ek mahan kavi ya upanyasakar keval kuch hi karnon se mahan nahin hota, kai karnon se hota hai. uski mahanta ki ek kasauti ye bhi hai ki uska krititv anek drishtikonon se vyakhya ko amantrit karta hai aur un par khara utarta hai.

ek mahan kavi ya upanyasakar keval kuch hi karnon se mahan nahin hota, kai karnon se hota hai. uski mahanta ki ek kasauti ye bhi hai ki uska krititv anek drishtikonon se vyakhya ko amantrit karta hai aur un par khara utarta hai.

kavi ki ichchha jo rahe, rasik apni ruchi ka arth us kavya mein se nikal leta hai.

kavi ki ichchha jo rahe, rasik apni ruchi ka arth us kavya mein se nikal leta hai.

ek kalakriti ki satah—uski bhasha ke drishya sanket—utna hi baDa satya hai jitni uske arth ki gahrai; donon abhinn roop se kala ke sammukh satya ke saath juDe hain; bina ek ko jane dusre ko janna asambhav hai; darasal kala ka rahasya donon ke antarnihit rishte mein vaas karta hai.

ek kalakriti ki satah—uski bhasha ke drishya sanket—utna hi baDa satya hai jitni uske arth ki gahrai; donon abhinn roop se kala ke sammukh satya ke saath juDe hain; bina ek ko jane dusre ko janna asambhav hai; darasal kala ka rahasya donon ke antarnihit rishte mein vaas karta hai.

sahitya ki akhanD deergh parampara sabhyata ka lakshan hai. ye parampara shabd ki bhi hoti hai aur arth ki bhi.

sahitya ki akhanD deergh parampara sabhyata ka lakshan hai. ye parampara shabd ki bhi hoti hai aur arth ki bhi.

kabir ya ghalib ki bhasha aksar ye bhram upjati hai ki wo asan hai kyonki usmen pahchane ja saknevale roz ki bhasha ke shabd hain. lekin unki kavita vastutः shabd kathin nahin arth kathin kavita hai.

kabir ya ghalib ki bhasha aksar ye bhram upjati hai ki wo asan hai kyonki usmen pahchane ja saknevale roz ki bhasha ke shabd hain. lekin unki kavita vastutः shabd kathin nahin arth kathin kavita hai.

kavita mein shabdon ki satta bolachal ki bhasha mein shabdon ki satta se alag hoti hai. kyonki ve keval pratyaksh arth nahin paroksh arth ki zarurton se bhi nideshit hote hain isliye unki bhashik sanrachna uupar se samanya dikhte hue bhi samanya nahin hoti.

kavita mein shabdon ki satta bolachal ki bhasha mein shabdon ki satta se alag hoti hai. kyonki ve keval pratyaksh arth nahin paroksh arth ki zarurton se bhi nideshit hote hain isliye unki bhashik sanrachna uupar se samanya dikhte hue bhi samanya nahin hoti.

shamsher ko paDhna keval unki kavitaon ke arth ko grhan karna nahin hai, rachnatmakta ke arth ko bhi anubhav karna hai.

shamsher ko paDhna keval unki kavitaon ke arth ko grhan karna nahin hai, rachnatmakta ke arth ko bhi anubhav karna hai.

main arthachhthaon ke pichhe bhagta hoon. . . un durgahya kshanbhangur arthachhthaon ke pichhe, unhin mein to jivan ki chingariyan chhipi hoti hai. . . naach gane bhi gale ki phaans nahin hote, ve rachnatmak tatv hote hain aur agar kathya va sandarbh ki maang ho, to unmen anaginat sambhanayen hoti hain. agar bharat mein koi sachcha gambhir kalakar is par apne tamam buddhi vaibhav ko daanv par laga dega, akhir mijoguchi aur kurosava ya kinugasa jaise logon ne noh aur kabuki ko apne hathon nichoDkar hi to usse apne nitant vaiyaktik vaktavya arjit kiye the.

main arthachhthaon ke pichhe bhagta hoon. . . un durgahya kshanbhangur arthachhthaon ke pichhe, unhin mein to jivan ki chingariyan chhipi hoti hai. . . naach gane bhi gale ki phaans nahin hote, ve rachnatmak tatv hote hain aur agar kathya va sandarbh ki maang ho, to unmen anaginat sambhanayen hoti hain. agar bharat mein koi sachcha gambhir kalakar is par apne tamam buddhi vaibhav ko daanv par laga dega, akhir mijoguchi aur kurosava ya kinugasa jaise logon ne noh aur kabuki ko apne hathon nichoDkar hi to usse apne nitant vaiyaktik vaktavya arjit kiye the.

kavita mein shabd asli arth mein shabd bante hain jaise murti mein patthar asli arth mein patthar banta hai.

kavita mein shabd asli arth mein shabd bante hain jaise murti mein patthar asli arth mein patthar banta hai.

jo manushya taula hua shabd bolega, jis shabd mein atishyokti nahin hogi, satya ho, madhurta ho, phir bhi karya ki shakti ho aur bolnevale ka chitt akshobh ho, to wo shabd karagar hoga.

jo manushya taula hua shabd bolega, jis shabd mein atishyokti nahin hogi, satya ho, madhurta ho, phir bhi karya ki shakti ho aur bolnevale ka chitt akshobh ho, to wo shabd karagar hoga.

hum paryapt, balki ausat taur par ati mukharta ke abhyast hai. hum chahte hai ki shabd arth ka sampurn vaktavya ho, arth ka sanket nahin.

hum paryapt, balki ausat taur par ati mukharta ke abhyast hai. hum chahte hai ki shabd arth ka sampurn vaktavya ho, arth ka sanket nahin.

jo pratibhavan sahityik hota hai, uske granth se nitya naya arth nikalta hai.

jo pratibhavan sahityik hota hai, uske granth se nitya naya arth nikalta hai.

kavya mein arthagrhan maatr se kaam nahin chalta, bimbagrhan apekshit hota hai.

kavya mein arthagrhan maatr se kaam nahin chalta, bimbagrhan apekshit hota hai.

mausam mere charon or hai zarur, par apna arth kho chuka hai.

mausam mere charon or hai zarur, par apna arth kho chuka hai.

kavita ka analikha arth aur uski vyapakta kavita par nirbhar karne ke saath saath kavita paDhne vale ke manas ki vyapakta par bhi nirbhar karti hai.

kavita ka analikha arth aur uski vyapakta kavita par nirbhar karne ke saath saath kavita paDhne vale ke manas ki vyapakta par bhi nirbhar karti hai.

yadi har rachna sarthak shabd hai aur us shabd ka kuch arth hai to ye arth aur kuch nahin uska sandarbh hai.

yadi har rachna sarthak shabd hai aur us shabd ka kuch arth hai to ye arth aur kuch nahin uska sandarbh hai.

sahi manon mein kavita yatharth par usse kahin zyada gahre sambandhon, vicharon aur aatm manthan ka natija hoti hai.

sahi manon mein kavita yatharth par usse kahin zyada gahre sambandhon, vicharon aur aatm manthan ka natija hoti hai.

jin logon ko kavita paDhne ki tamiz hai, ve jante honge ki har achchhi kavita mein jo likha hua hai wo hamein us taraf le jata hai jo nahin likha hua, lekin jo us kavita ka anivarya hissa hai.

jin logon ko kavita paDhne ki tamiz hai, ve jante honge ki har achchhi kavita mein jo likha hua hai wo hamein us taraf le jata hai jo nahin likha hua, lekin jo us kavita ka anivarya hissa hai.

uttam sahityik shabd, svalpakshar hote hain. bahut pani Dalkar patle kiye hue nahin hote. svalpakshar hote hain, yani thoDe mein adhik suchakta hoti hai aur unmen anakramanshilta hoti hai, jisse sahj hi bodh mile.

uttam sahityik shabd, svalpakshar hote hain. bahut pani Dalkar patle kiye hue nahin hote. svalpakshar hote hain, yani thoDe mein adhik suchakta hoti hai aur unmen anakramanshilta hoti hai, jisse sahj hi bodh mile.

hamari mrityu hamein dharti par apne samay ka zyada se zyada upyog karne ki prerna aur ichchha de sakti hai. bahut adhik samay tak khincha gaya jivankal hamare jivan ko akasmikta aur arth rahit kar dega, jabki ye aisi ichchha hoti hai, jismen har din kimti lagta hai.

hamari mrityu hamein dharti par apne samay ka zyada se zyada upyog karne ki prerna aur ichchha de sakti hai. bahut adhik samay tak khincha gaya jivankal hamare jivan ko akasmikta aur arth rahit kar dega, jabki ye aisi ichchha hoti hai, jismen har din kimti lagta hai.

jitna jivan vivek ramacharitmanas mein hai, utna meri drishti se kisi mahakavya mein nahin hai. har aryali ka aadha hissa niti aur jivan bodh ka hai. varsha ho rahi hai. raam aur lakshman baithe hain.

jitna jivan vivek ramacharitmanas mein hai, utna meri drishti se kisi mahakavya mein nahin hai. har aryali ka aadha hissa niti aur jivan bodh ka hai. varsha ho rahi hai. raam aur lakshman baithe hain.

kavya mein, kavi parampara dvara pryuktt, shrutipeshal aur sarthak shabd hi prayog karna chahiye. padvinyas ki charuta anya sabhi alankaron se baDhkar hai.

kavya mein, kavi parampara dvara pryuktt, shrutipeshal aur sarthak shabd hi prayog karna chahiye. padvinyas ki charuta anya sabhi alankaron se baDhkar hai.

sahityakar ki drishti keval tatkal par hi nahin rahti, kyonki wo keval naya kuch hi nahin sthayi kuch bhi rachna chahta hai.

sahityakar ki drishti keval tatkal par hi nahin rahti, kyonki wo keval naya kuch hi nahin sthayi kuch bhi rachna chahta hai.

shabd aur arth donon milkar hi kavya kahlate hain. ye kavya do prakar ka hota hai ha gadya aur padya. sanskrit, prakrit aur inse bhinn apabhransh—bhasha ke adhar par ye teen prakar ka hota hai.

shabd aur arth donon milkar hi kavya kahlate hain. ye kavya do prakar ka hota hai ha gadya aur padya. sanskrit, prakrit aur inse bhinn apabhransh—bhasha ke adhar par ye teen prakar ka hota hai.

sahitya ki khubi vyanjna mein, lakshna mein hai, sujhane mein hai. aagya mein nahin hai, sakshat updesh mein nahin hai. jahan sakshat updesh hota hai, vahan wo parinam nahin karta. jahan apratyaksh updesh hota hai, sujhate hain, sakshat aagya nahin karte, sajestiv hota hai, vahan wo sarvottam sahitya mana jata hai.

sahitya ki khubi vyanjna mein, lakshna mein hai, sujhane mein hai. aagya mein nahin hai, sakshat updesh mein nahin hai. jahan sakshat updesh hota hai, vahan wo parinam nahin karta. jahan apratyaksh updesh hota hai, sujhate hain, sakshat aagya nahin karte, sajestiv hota hai, vahan wo sarvottam sahitya mana jata hai.

shabdon ke arth keval vyutpatti se nahin bante, prayog se ubharte hain.

shabdon ke arth keval vyutpatti se nahin bante, prayog se ubharte hain.

arth ki pratiti ke liye kathit akaradi varnon ka sarthak samuday hi shabd kaha jata hai.

arth ki pratiti ke liye kathit akaradi varnon ka sarthak samuday hi shabd kaha jata hai.

angrezi shabd samuh ka hubhu hindi anuwad nirarthak hi nahin—wiprit arth srijit karnewala bhi ho sakta hai wastaw mein bhasha ka wikas aise kritim upayon se nahin, sanskriti aur chintan ke wikas ke anurup hi hota hai

angrezi shabd samuh ka hubhu hindi anuwad nirarthak hi nahin—wiprit arth srijit karnewala bhi ho sakta hai wastaw mein bhasha ka wikas aise kritim upayon se nahin, sanskriti aur chintan ke wikas ke anurup hi hota hai

aatma ka sara sara tattv prakritt roop se samajik hai.

aatma ka sara sara tattv prakritt roop se samajik hai.

shabd ka phal hai arthagyan aur ek shabd ke do phal nahin ho sakte. aapke chintan mein ek hi shabd se do phal—tadbhinn ki nivritti aur tatpadarth ka gyan—kaise praapt hote hain?

shabd ka phal hai arthagyan aur ek shabd ke do phal nahin ho sakte. aapke chintan mein ek hi shabd se do phal—tadbhinn ki nivritti aur tatpadarth ka gyan—kaise praapt hote hain?

ankh se dekha roop, kaan se suna roop, man se socha roop— ye sab roop iske liye arthahin hain, jiske paas rupankan vidya nahin hai.

ankh se dekha roop, kaan se suna roop, man se socha roop— ye sab roop iske liye arthahin hain, jiske paas rupankan vidya nahin hai.

ek bhi doshpurn shabd ka prayog na hone pae—iska sadaiv dhyaan rakhna chahiye.

ek bhi doshpurn shabd ka prayog na hone pae—iska sadaiv dhyaan rakhna chahiye.