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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।

kawita ka ek matlab ye bhi hai ki aap aaj tak aur ab tak kitna adami ho sake

kawita ka ek matlab ye bhi hai ki aap aaj tak aur ab tak kitna adami ho sake

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.

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.

aatma ki sab anubhutiyan aisthetik nahin hotin, isliye ve kavya roop mein vyakt nahin hotin.

aatma ki sab anubhutiyan aisthetik nahin hotin, isliye ve kavya roop mein vyakt nahin hotin.

‘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.

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.

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.

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.

mahakavi vidyapati madhyakal ke pahle aise kavi hain jinki padavali mein jan bhasha mein jansanskriti ki abhivyakti hui hai.

mahakavi vidyapati madhyakal ke pahle aise kavi hain jinki padavali mein jan bhasha mein jansanskriti ki abhivyakti hui 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.

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’.

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.

antःkaran ki vritiyon ke chitr ka naam kavita hai.

antःkaran ki vritiyon ke chitr ka naam kavita hai.

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।

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.

dusre kavi adhik se adhik ansuon se prem ki kavita likhte hain, lekin jayasi ne ankhon se tapakne vale lahu se prem ki kavita likhi hai.

dusre kavi adhik se adhik ansuon se prem ki kavita likhte hain, lekin jayasi ne ankhon se tapakne vale lahu se prem ki kavita likhi 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.

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.

kavita mein kahan kitna frauD hota hai, ye main janta hoon. frauD ko aap kaushal bhi kah sakte hain.

kavita mein kahan kitna frauD hota hai, ye main janta hoon. frauD ko aap kaushal bhi kah sakte hain.

kavyapranyan ki ichchha rakhne vale vyakti ko vyakran ka gyaan arjit karne ka prayatn karna chahiye.

kavyapranyan ki ichchha rakhne vale vyakti ko vyakran ka gyaan arjit karne ka prayatn karna chahiye.

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.

kavita ek samuhik udveg aur samuhik avashyakta ki sahj abhivyakti hai aur ye vyavastha sampurn roop se vaiyaktik hai.

kavita ek samuhik udveg aur samuhik avashyakta ki sahj abhivyakti hai aur ye vyavastha sampurn roop se vaiyaktik hai.

kavita to jivan ka prmaan maatr hai. agar aapka jivandip achchhi tarah se jal raha hai, to kavita sirf raakh hai.

kavita to jivan ka prmaan maatr hai. agar aapka jivandip achchhi tarah se jal raha hai, to kavita sirf raakh 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.

kawita wicharahin nahin ho sakti, parantu wicharatmak pratibaddhata ko main kawita ke liye aniwary nahin manata

kawita wicharahin nahin ho sakti, parantu wicharatmak pratibaddhata ko main kawita ke liye aniwary nahin manata

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.

idhar jab se samprdayikta ki mahamari phaili hai aur masjid mandir ka jhagDa khaDa hua hai tab se kabirdas ka mahattv sadharan janta ke saath saath vidvanon ki bhi samajh mein aane laga hai.

idhar jab se samprdayikta ki mahamari phaili hai aur masjid mandir ka jhagDa khaDa hua hai tab se kabirdas ka mahattv sadharan janta ke saath saath vidvanon ki bhi samajh mein aane laga hai.

ras hi kavita ka sabse baDa gun hai.

ras hi kavita ka sabse baDa gun hai.

kavita aise vakyanshon ko badal sakti hai jo duniya ko ghumate hain.

kavita aise vakyanshon ko badal sakti hai jo duniya ko ghumate hain.

sannivesh ke vaishishtay ke karan kabhi kabhi sadosh kathan bhi sundar ban jata hai—jaise phulon ki mala ke madhya gunthe hue hare patte.

sannivesh ke vaishishtay ke karan kabhi kabhi sadosh kathan bhi sundar ban jata hai—jaise phulon ki mala ke madhya gunthe hue hare patte.

kavita ke rang chitrakla ke prkriti rang nahin hote.

kavita ke rang chitrakla ke prkriti rang nahin hote.

kavita ki rachna sunne se juDi hai.

kavita ki rachna sunne se juDi hai.

wo sabhi upanyason ki nayika thi, sabhi natkon ki nayika thi, sabhi kavya pustkon ki aspasht ‘vah’ thi.

wo sabhi upanyason ki nayika thi, sabhi natkon ki nayika thi, sabhi kavya pustkon ki aspasht ‘vah’ thi.

jo kavya sarvsadharan ki samajh ke bahar hota hai, wo bahut kam lokamanya hota hai.

jo kavya sarvsadharan ki samajh ke bahar hota hai, wo bahut kam lokamanya hota hai.

surdas ki saundarya chetna aur naitik chetna mein koi antral nahin hai. unka kavya naitikta ke updesh ka kavya nahin hai.

surdas ki saundarya chetna aur naitik chetna mein koi antral nahin hai. unka kavya naitikta ke updesh ka kavya nahin 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.

karigar kabir ke jivan ki kala hi unki kavita ki kala ban gai.

karigar kabir ke jivan ki kala hi unki kavita ki kala ban gai.

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.

soor ko kabir ki tarah vatyalya aur madhurya ki abhivyakti ke liye balak tatha bahuriya banne ki avashyakta nahin hai aur jayasi ki tarah prem ki alaukik aabha dikhane ki chinta bhi nahin.

soor ko kabir ki tarah vatyalya aur madhurya ki abhivyakti ke liye balak tatha bahuriya banne ki avashyakta nahin hai aur jayasi ki tarah prem ki alaukik aabha dikhane ki chinta bhi nahin.

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.

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.

jin manovrittiyon ka adhiktar bura roop hum sansar mein dekha karte hain unka bhi sundar roop kavita DhunDhakar dikhati hai.

jin manovrittiyon ka adhiktar bura roop hum sansar mein dekha karte hain unka bhi sundar roop kavita DhunDhakar dikhati hai.

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.

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.

bhaav aur vibhav donon pakshon ke samanjasya ke bina puri aur sachchi rasanubhuti ho nahin sakti.

bhaav aur vibhav donon pakshon ke samanjasya ke bina puri aur sachchi rasanubhuti ho nahin sakti.

jis jati ke dharmaguru kavita par, sahitya par bandish lagate hain, us jati par hum sadhuon ko daya aati hai. hamein us jati ke bhavishya ke bare mein bhi chinta hoti hai. kalidas bach ge. unhonne kumar sambhav mein to shiv parvati ke raman ka varnan kiya hai, to shaiv unhen trishul se maar Dalte. par tab dharmaguru sankirn nahin the.

jis jati ke dharmaguru kavita par, sahitya par bandish lagate hain, us jati par hum sadhuon ko daya aati hai. hamein us jati ke bhavishya ke bare mein bhi chinta hoti hai. kalidas bach ge. unhonne kumar sambhav mein to shiv parvati ke raman ka varnan kiya hai, to shaiv unhen trishul se maar Dalte. par tab dharmaguru sankirn nahin the.

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.