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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.

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.

‘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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

ras hi kavita ka sabse baDa gun hai.

ras hi kavita ka sabse baDa gun hai.

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.

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

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

kahani aur kavita mein ek mahatvpurn antar ye hai ki kahani keval ghatnaon ka krambaddh varnan hoti hai, jismen samay, sthaan, paristhitiyan, karya karan ke alava koi anya gahra sambandh nahin hota. dusri or, kavita manaviy prkriti ke sthayi svbhaav ke anukul ghatnayen rachti hai jis tarah ve srijanhar ki chetna mein vidyaman hain aur jo svayan samast manushya man ka pratibimb hain.

kahani aur kavita mein ek mahatvpurn antar ye hai ki kahani keval ghatnaon ka krambaddh varnan hoti hai, jismen samay, sthaan, paristhitiyan, karya karan ke alava koi anya gahra sambandh nahin hota. dusri or, kavita manaviy prkriti ke sthayi svbhaav ke anukul ghatnayen rachti hai jis tarah ve srijanhar ki chetna mein vidyaman hain aur jo svayan samast manushya man ka pratibimb hain.

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.

har achchhi kavita ki tarah soor ki kavita bhi shraddha se adhik samajh ki maang karti hai.

har achchhi kavita ki tarah soor ki kavita bhi shraddha se adhik samajh ki maang karti hai.

har rachna apne niji vinyas ko lekar vyakt hoti hai, jaise har raag ragini ka thaat badal jata hai, vaise hi har chitr, kavita ke srijan ke samay uska sancha badal jata hai.

har rachna apne niji vinyas ko lekar vyakt hoti hai, jaise har raag ragini ka thaat badal jata hai, vaise hi har chitr, kavita ke srijan ke samay uska sancha badal jata hai.

apni samagrata aur jivanaparakta mein muktibodh ki kavitayen jin manaviy ayamon ko chhuti hain unmen kavita ke brihattar uddeshyon ki vyapakta, iimandari aur taqat hai.

apni samagrata aur jivanaparakta mein muktibodh ki kavitayen jin manaviy ayamon ko chhuti hain unmen kavita ke brihattar uddeshyon ki vyapakta, iimandari aur taqat hai.

bhaktikavya ke bahar bhi adhikanshatः prem ki vahi kavita mahattvpurn hai jo sam visham ki ruDhi se mukt hai.

bhaktikavya ke bahar bhi adhikanshatः prem ki vahi kavita mahattvpurn hai jo sam visham ki ruDhi 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.

kavita sarvabhaumik hoti hai—iske bhitar wo beej samahit hota hai, jo manaviy svbhaav ki anaginat sambhavnaon aur krityon se juDa hota hai.

kavita sarvabhaumik hoti hai—iske bhitar wo beej samahit hota hai, jo manaviy svbhaav ki anaginat sambhavnaon aur krityon se juDa hota 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?

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.