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kavi ko likhne ke li.e korii sleT kabhii nahii.n miltii hai। jo sleT use miltii hai, us par pahle se bahut kuchh likha hota hai। vah sirफ़ biich kii ख़.aalii jagah ko bharta hai। is bharne kii prakriya me.n hii rachna kii sa.mbhaavana chhipii hu.ii hai।

kavi ko likhne ke li.e korii sleT kabhii nahii.n miltii hai। jo sleT use miltii hai, us par pahle se bahut kuchh likha hota hai। vah sirफ़ biich kii ख़.aalii jagah ko bharta hai। is bharne kii prakriya me.n hii rachna kii sa.mbhaavana chhipii hu.ii 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.

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.

apne svayan ke shilp ka vikas keval vahi kavi kar sakta hai, jiske paas apne nij ka koi aisa maulik vishesh ho, jo ye chahta ho ki uski abhivyakti usi ke manastatvon ke akar ki, unhin manastatvon ke rang ki, unhin ke sparsh aur gandh ki hi ho.

apne svayan ke shilp ka vikas keval vahi kavi kar sakta hai, jiske paas apne nij ka koi aisa maulik vishesh ho, jo ye chahta ho ki uski abhivyakti usi ke manastatvon ke akar ki, unhin manastatvon ke rang ki, unhin ke sparsh aur gandh ki hi ho.

darasal is sankrati yug mein bhi jo kavi madhyvargiy manःsthiti ko lekar bhavukta se bhari hui anek saphal kavitayen likh lete hain, unke bare mein ye samajhna chahiye ki ya to ve vastavikta ka atisarlikran karte hain, athva ve uski ulajhnon se ghabDakar uupri satah ki ranginiyon mein ras lete hain.

darasal is sankrati yug mein bhi jo kavi madhyvargiy manःsthiti ko lekar bhavukta se bhari hui anek saphal kavitayen likh lete hain, unke bare mein ye samajhna chahiye ki ya to ve vastavikta ka atisarlikran karte hain, athva ve uski ulajhnon se ghabDakar uupri satah ki ranginiyon mein ras lete hain.

jayasi prem ke kavi ke roop mein vikhyat hain. unke anusar sansar mein prem se adhik sundar aur kamya kuch bhi nahin hai.

jayasi prem ke kavi ke roop mein vikhyat hain. unke anusar sansar mein prem se adhik sundar aur kamya kuch bhi nahin hai.

pratyek sarjak ya vidhata, jivan ke chahe jis kshetr ki baat ho—‘vidrohi’ aur ‘svikarvadi’ donon saath hi saath hota hai.

pratyek sarjak ya vidhata, jivan ke chahe jis kshetr ki baat ho—‘vidrohi’ aur ‘svikarvadi’ donon saath hi saath hota hai.

jayasi ki drishti mein prem atyant gooDh aur athah hai. zahir hai, aise prem ki kavita likhna bhi asan nahin hoga.

jayasi ki drishti mein prem atyant gooDh aur athah hai. zahir hai, aise prem ki kavita likhna bhi asan nahin hoga.

ek subhashit hai—kavitarasmadhuryyam kavirvetti’, kavita ka ras madhurya sirf kavi janta hai. theek usi prakar sur mein sur milna chahiye, nahin to vadyyantr kahega ‘ga’ aur gale se niklega ‘dha’.

ek subhashit hai—kavitarasmadhuryyam kavirvetti’, kavita ka ras madhurya sirf kavi janta hai. theek usi prakar sur mein sur milna chahiye, nahin to vadyyantr kahega ‘ga’ aur gale se niklega ‘dha’.

kavita aadamii ko maar detii hai। aur jisme.n aadamii bach gaya hai, vah achchha kavi nahii.n hai।

kavita aadamii ko maar detii hai। aur jisme.n aadamii bach gaya hai, vah achchha kavi nahii.n hai।

bhakt kaviyon ki drishti mein manush satya ke uupar kuch bhi nahin hai—na kul, na jati, na dharm, na samprday, na stri purush ka bhed, na kisi shaastr ka bhay aur na lok ka bhram.

bhakt kaviyon ki drishti mein manush satya ke uupar kuch bhi nahin hai—na kul, na jati, na dharm, na samprday, na stri purush ka bhed, na kisi shaastr ka bhay aur na lok ka bhram.

sarjak ya rachnakar ke liye ‘naunkanpharmist’ hona zaruri hai. iske bina uski sisriksha pranavti nahin ho pati aur nai leek nahin khoj pati.

sarjak ya rachnakar ke liye ‘naunkanpharmist’ hona zaruri hai. iske bina uski sisriksha pranavti nahin ho pati aur nai leek nahin khoj pati.

kavi maatr janm se hi kavi nahin hota, use abhyas bhi karna paDta hai; kintu abhyas unhin ko phalta hai, jo janm se bhi kavi hain.

kavi maatr janm se hi kavi nahin hota, use abhyas bhi karna paDta hai; kintu abhyas unhin ko phalta hai, jo janm se bhi kavi hain.

ghabrahat ka vaqt hai, ise loktantr ka utsav kahne vala zarur koi ghatiya kavi hoga.

ghabrahat ka vaqt hai, ise loktantr ka utsav kahne vala zarur koi ghatiya kavi hoga.

apne sukh mein sukhi hone ki aur apne dukh mein dukhi hone ki tanmayta kavi ko ho, to wo kavi nahin ban sakta.

apne sukh mein sukhi hone ki aur apne dukh mein dukhi hone ki tanmayta kavi ko ho, to wo kavi nahin ban sakta.

divangat hone par bhi satkavyon ke rachayitaon ka ramya kavya sharir; nirvikar hi rahta hai aur jab tak us kavi ki amit kirti prithvi aur akash mein vyaapt hai, tab tak wo punyatma dev pad ko alankrit karta hai.

divangat hone par bhi satkavyon ke rachayitaon ka ramya kavya sharir; nirvikar hi rahta hai aur jab tak us kavi ki amit kirti prithvi aur akash mein vyaapt hai, tab tak wo punyatma dev pad ko alankrit karta hai.

kavitv shakti se vihin vyakti ka shastragyan dhanhin ke daan ke saman, napunsak ke astrkaushal ke saman tatha gyanhin ki pragalbhata ke saman nishphal hota hai.

kavitv shakti se vihin vyakti ka shastragyan dhanhin ke daan ke saman, napunsak ke astrkaushal ke saman tatha gyanhin ki pragalbhata ke saman nishphal hota hai.

ek kavi sab kalakaron ka adisvrup hota hai. kavita sab kalaon ki kala hai.

ek kavi sab kalakaron ka adisvrup hota hai. kavita sab kalaon ki kala hai.

jo kavi keval saundarya ka premi hai, wo shuddh kalakar ban jata hai.

jo kavi keval saundarya ka premi hai, wo shuddh kalakar ban jata hai.

kavi ko panDit, acharya ya sampadak hone ki avashyakta nahin hai, uske kavya ka saundarya, uske panDitya aur acharyatv par nirbhar na hokar, uski bhaav samriddhi aur abhivyakti kshamata par nirbhar hai.

kavi ko panDit, acharya ya sampadak hone ki avashyakta nahin hai, uske kavya ka saundarya, uske panDitya aur acharyatv par nirbhar na hokar, uski bhaav samriddhi aur abhivyakti kshamata par nirbhar hai.

jin logon ke man mein keshav ke kavya ke bare mein rukhepan aur panDitya ka bhram hai, unhen kadachit ye pata nahin hai ki keshav hindi ke uttar madhya yug ke kaviyon mein sabse adhik vyavharvid, lok kushal aur manushya ke svbhaav ke marmagya kavi hain.

jin logon ke man mein keshav ke kavya ke bare mein rukhepan aur panDitya ka bhram hai, unhen kadachit ye pata nahin hai ki keshav hindi ke uttar madhya yug ke kaviyon mein sabse adhik vyavharvid, lok kushal aur manushya ke svbhaav ke marmagya kavi hain.

he naarii! tumhaare sparsh se hii prithvii ko ruup mila hai aur sudhaa ras ka sparsh mila hai! jiivan kusum ko pariveshTit kar kaviyo.n ne vishv gunjaa diyaa jisse kaavya ka suras viksit ho uThaa।

he naarii! tumhaare sparsh se hii prithvii ko ruup mila hai aur sudhaa ras ka sparsh mila hai! jiivan kusum ko pariveshTit kar kaviyo.n ne vishv gunjaa diyaa jisse kaavya ka suras viksit ho uThaa।

kabir shastriy gyaan ke bojh se mukt hai.

kabir shastriy gyaan ke bojh se mukt hai.

nirala ka niji sansar unki kavita ka utna hi avashyak hissa hai jitna wo samaj jismen ve ji rahe the.

nirala ka niji sansar unki kavita ka utna hi avashyak hissa hai jitna wo samaj jismen ve ji rahe the.

kabir ki kavita ka lok aur uska dharm dusre bhakt kaviyon se alag hai; kyonki unke jivan ka anubhavlok bhi dusron se bhinn hai.

kabir ki kavita ka lok aur uska dharm dusre bhakt kaviyon se alag hai; kyonki unke jivan ka anubhavlok bhi dusron se bhinn hai.

buraiyon ko jane baghair achchhaiyon ki pahchan aur unka poshan sambhav nahin. kavi ko garhit, nikrisht, varjit aur nishiddh ka bhi pichha karna chahiye.

buraiyon ko jane baghair achchhaiyon ki pahchan aur unka poshan sambhav nahin. kavi ko garhit, nikrisht, varjit aur nishiddh ka bhi pichha karna chahiye.

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.

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.

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.

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.

parmattv ki gatyatmakta ki baat vahi kavi kah sakta hai jiska yug vaigyanik vikas ke karan ati gatimay tatha sheeghr sheeghr hone vale parivartnon se bhara ho.

parmattv ki gatyatmakta ki baat vahi kavi kah sakta hai jiska yug vaigyanik vikas ke karan ati gatimay tatha sheeghr sheeghr hone vale parivartnon se bhara ho.

chhayavad ke kavi shabdon ko tolkar rakhte the, prayogavad ke kavi shabdon ko tatol kar rakhte the, nai kavita ke kavi shabdon ko golkar rakhte the, san saath ke baad ke kavi shabdon ko khol kar rakhte hain.

chhayavad ke kavi shabdon ko tolkar rakhte the, prayogavad ke kavi shabdon ko tatol kar rakhte the, nai kavita ke kavi shabdon ko golkar rakhte the, san saath ke baad ke kavi shabdon ko khol kar rakhte hain.

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.

kavi, lekhak aur kalakar yadi gyaan mein tutapunjiye hon, to unki kritiyon mein gambhirta nahin aa sakti.

kavi, lekhak aur kalakar yadi gyaan mein tutapunjiye hon, to unki kritiyon mein gambhirta nahin aa sakti.

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.

manushya ke vyapar parimit aur sankuchit hain. atः vaahm prkriti ke anant aur asim vyaparon ke sookshm se sookshm anshon ko tartamypurvak dikhakar kalpana ko shuddh aur vistrit karna kavi ka dharm hai.

manushya ke vyapar parimit aur sankuchit hain. atः vaahm prkriti ke anant aur asim vyaparon ke sookshm se sookshm anshon ko tartamypurvak dikhakar kalpana ko shuddh aur vistrit karna kavi ka dharm hai.

krishnbhakt apni sadhana ke liye ek aise premakshetr ke bhitar apne aradhya ki pratishtha karte hain jo lok se nyara hai, jismen na lok maryada chalti hai, na vedmaryada.

krishnbhakt apni sadhana ke liye ek aise premakshetr ke bhitar apne aradhya ki pratishtha karte hain jo lok se nyara hai, jismen na lok maryada chalti hai, na vedmaryada.

kavi duniya ko vaise hi dekhta hai, jaise adami kisi aurat ko dekhta hai.

kavi duniya ko vaise hi dekhta hai, jaise adami kisi aurat ko dekhta hai.

main svayan ko asaphal manushya, asaphal kavi, asaphal pashu, asaphal devta aur asaphal brahmarakshas manata hoon. saphal hona mere liye sambhav nahin hai. mere liye keval sambhav hai—hona.

main svayan ko asaphal manushya, asaphal kavi, asaphal pashu, asaphal devta aur asaphal brahmarakshas manata hoon. saphal hona mere liye sambhav nahin hai. mere liye keval sambhav hai—hona.

kavi ke liye sampurn prkriti gooDh sanketon se bhari hui prerit hoti hai aur alokpurn navin gyaan ka prabhav use svapn mein chaunka jata hai.

kavi ke liye sampurn prkriti gooDh sanketon se bhari hui prerit hoti hai aur alokpurn navin gyaan ka prabhav use svapn mein chaunka jata 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.

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.

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.

kavi adrishya ka pujari hota hai.

kavi adrishya ka pujari hota hai.

tikakaron ne kavi ka arth medhavi aur pratibhashali kiya hai.

tikakaron ne kavi ka arth medhavi aur pratibhashali kiya hai.

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.

kavi parampara se praapt vishayavastu ko atmanubhuti, chintan aur manan dvara kavyvastu banata hai.

kavi parampara se praapt vishayavastu ko atmanubhuti, chintan aur manan dvara kavyvastu banata hai.

soor ke kavya mein prem kabir se adhik svabhavik aur jayasi se adhik laukik hai.

soor ke kavya mein prem kabir se adhik svabhavik aur jayasi se adhik laukik 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.

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.

sachcha kavi vahi hai jise lokahriday ki pahchan ho, jo anek visheshtaon aur vichitrtaon ke beech se manushya jati ke samanya hriday ko alag karke dekh sake. isi lokahriday mein hriday ke leen hone ki dasha ka naam rasadsha hai.

sachcha kavi vahi hai jise lokahriday ki pahchan ho, jo anek visheshtaon aur vichitrtaon ke beech se manushya jati ke samanya hriday ko alag karke dekh sake. isi lokahriday mein hriday ke leen hone ki dasha ka naam rasadsha hai.