1 پر

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.

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.

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.

‘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.

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.

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.

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.

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.

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।

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.

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.

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.

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.

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.

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.

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.

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

ras hi kavita ka sabse baDa gun hai.

ras hi kavita ka sabse baDa gun 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.

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.

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

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

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.

vyaktivad ne chhayavadi kavi mein yadi ek aur vaiyaktik abhivyakti ki akanksha utpann ki to dusri or sampurn drishtikon ko vyaktinishth bana diya.

vyaktivad ne chhayavadi kavi mein yadi ek aur vaiyaktik abhivyakti ki akanksha utpann ki to dusri or sampurn drishtikon ko vyaktinishth bana diya.

kavita ki anaitikta ko lekar uthai gai samast apattiyan darasal is bhranti par adharit hain ki kavita manushya ke naitik utthaan mein kis tarah sahayak hoti hai. naitik shaastr un tatvon ko vyavasthit karta hai jinhen kavita ne srijit kiya hai, wo samajik aur parivarik siddhanton ki ruparekha prastut karta hai aur udahran prastavit karta hai. lekin keval uttam siddhanton ki kami ke karan hi log ek dusre se ghrina nahin karte, ek dusre ko tuchchh nahin samajhte, alochana nahin karte, dhokha nahin dete aur ek dusre ko ghulam nahin banate. kavita ka prabhav ek bhinn aur divya tariqe se hota hai. ye hamare mastishk ko un anaginat vicharon aur sambhavnaon ka kendr bana deti hai, jinhen anyatha hum samajh hi nahin sakte.

kavita ki anaitikta ko lekar uthai gai samast apattiyan darasal is bhranti par adharit hain ki kavita manushya ke naitik utthaan mein kis tarah sahayak hoti hai. naitik shaastr un tatvon ko vyavasthit karta hai jinhen kavita ne srijit kiya hai, wo samajik aur parivarik siddhanton ki ruparekha prastut karta hai aur udahran prastavit karta hai. lekin keval uttam siddhanton ki kami ke karan hi log ek dusre se ghrina nahin karte, ek dusre ko tuchchh nahin samajhte, alochana nahin karte, dhokha nahin dete aur ek dusre ko ghulam nahin banate. kavita ka prabhav ek bhinn aur divya tariqe se hota hai. ye hamare mastishk ko un anaginat vicharon aur sambhavnaon ka kendr bana deti hai, jinhen anyatha hum samajh hi nahin sakte.

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.

kavita vidvan ki kala hai.

kavita vidvan ki kala hai.

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.

kavita har cheez ko manmohakta mein badal deti hai. ye sabse khubsurat cheez ki sundarta ko aur uncha uthati hai aur jo sabse vikrit hai, usmen bhi saundarya bhar deti hai. ye ullaas aur bhay, duःkha aur anand, shashvatta aur badlab ko ek saath joD deti hai. ye apne halke anushasan ke adhin sabhi asangat tattvon ko ekta mein samahit kar leti hai. ye har us cheez ko badal deti hai, jise ye chhuti hai. iski roshni mein jo bhi aata hai, wo iski bhavna se bharkar ek ne roop mein Dhal jata hai. iski anokhi shakti maut se jivan ki taraf baDh rahe vish ko bhi amrit mein badal deti hai. ye sansar se kori abhyastata ke avran ko bhedakar un rupon ke aatm svarup niःsang aur supt saudarya ko ujagar kar deti hai.

kavita har cheez ko manmohakta mein badal deti hai. ye sabse khubsurat cheez ki sundarta ko aur uncha uthati hai aur jo sabse vikrit hai, usmen bhi saundarya bhar deti hai. ye ullaas aur bhay, duःkha aur anand, shashvatta aur badlab ko ek saath joD deti hai. ye apne halke anushasan ke adhin sabhi asangat tattvon ko ekta mein samahit kar leti hai. ye har us cheez ko badal deti hai, jise ye chhuti hai. iski roshni mein jo bhi aata hai, wo iski bhavna se bharkar ek ne roop mein Dhal jata hai. iski anokhi shakti maut se jivan ki taraf baDh rahe vish ko bhi amrit mein badal deti hai. ye sansar se kori abhyastata ke avran ko bhedakar un rupon ke aatm svarup niःsang aur supt saudarya ko ujagar kar deti hai.

yadi kisi uttam kavya ya chitr ki visheshata na samajhne ke karan hum kavi ya chitrkar par shraddha na kar sake to ye hamara anaDipan hai—hamare ruchi sanskar ki truti hai.

yadi kisi uttam kavya ya chitr ki visheshata na samajhne ke karan hum kavi ya chitrkar par shraddha na kar sake to ye hamara anaDipan hai—hamare ruchi sanskar ki truti hai.

bhasha ke bina kavya ki kalpana nahin ki ja sakti aur na bhaav jagat ke abhivyakti ke atirikt bhasha ka koi dusra prayojan jaan paDta hai.

bhasha ke bina kavya ki kalpana nahin ki ja sakti aur na bhaav jagat ke abhivyakti ke atirikt bhasha ka koi dusra prayojan jaan paDta hai.

kavya ka jo charam lakshya sarvabhut ko atmbhut karake anubhav karana hai (darshan ke saman keval gyaan karana nahin) uske sadhan mein bhi ahankar ka tyaag avashyak hai. jab tak is ahankar se pichha na chhutega tab tak prkriti ke sab roop manushya ki anubhuti ke bhitar nahin aa sakte.

kavya ka jo charam lakshya sarvabhut ko atmbhut karake anubhav karana hai (darshan ke saman keval gyaan karana nahin) uske sadhan mein bhi ahankar ka tyaag avashyak hai. jab tak is ahankar se pichha na chhutega tab tak prkriti ke sab roop manushya ki anubhuti ke bhitar nahin aa sakte.

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.

hindi mein aise alochkon ka abhav nahin hai jo kahte hain ki kavita ki vyakhya mein samaj ko lana kavita ke saath atyachar hai. lekin jis kavita mein samaj hoga uski vyakhya samajik chinta ke bina kaise hogi?

hindi mein aise alochkon ka abhav nahin hai jo kahte hain ki kavita ki vyakhya mein samaj ko lana kavita ke saath atyachar hai. lekin jis kavita mein samaj hoga uski vyakhya samajik chinta ke bina kaise hogi?

jo kisi mukh ke lavanya, van sthali ki sushama, nadi ya shailatti ki ramniyta, kusumavikas ki praphullata, gramdrishyon ki saral madhuri dekh mugdh nahin hota; jo kisi prani ke kasht vyanjak roop aur cheshta par karunardr nahin hota; jo kisi par nishthur atyachar hote dekh krodh se nahin tilmilata, usmen kavya ka sachcha prabhav grhan karne ki kshamata kabhi nahin ho sakti.

jo kisi mukh ke lavanya, van sthali ki sushama, nadi ya shailatti ki ramniyta, kusumavikas ki praphullata, gramdrishyon ki saral madhuri dekh mugdh nahin hota; jo kisi prani ke kasht vyanjak roop aur cheshta par karunardr nahin hota; jo kisi par nishthur atyachar hote dekh krodh se nahin tilmilata, usmen kavya ka sachcha prabhav grhan karne ki kshamata kabhi nahin ho sakti.