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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.

sinema mere liye koi art form nahin hai. ye mere logon ki seva karne ka ek zariya maatr hai. main koi samajashastri nahin hoon aur isliye aise bhram nahin palta ki mera sinema logon ko badal sakta hai. koi ek filmmekar logon ko nahin badal sakta hai. log bahut vishal hain aur ve apne aap ko khud badal rahe hain. mein chizen nahin badal raha hoon, jo bhi baDe badlav ho rahe hain mein sirf unhen dastavez kar raha hoon.

sinema mere liye koi art form nahin hai. ye mere logon ki seva karne ka ek zariya maatr hai. main koi samajashastri nahin hoon aur isliye aise bhram nahin palta ki mera sinema logon ko badal sakta hai. koi ek filmmekar logon ko nahin badal sakta hai. log bahut vishal hain aur ve apne aap ko khud badal rahe hain. mein chizen nahin badal raha hoon, jo bhi baDe badlav ho rahe hain mein sirf unhen dastavez kar raha hoon.

sansar mein samprdayik satya, dalgat satya prbhriti nana prakar ke sankirn satya namak satya nahin hai. sarvsatya ka ekmaatr parakh hai uski sarvbhaumikta.

sansar mein samprdayik satya, dalgat satya prbhriti nana prakar ke sankirn satya namak satya nahin hai. sarvsatya ka ekmaatr parakh hai uski sarvbhaumikta.

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.

bhago bhago yatharth tumhara pichha kar raha hai.

bhago bhago yatharth tumhara pichha kar raha hai.

yatharth ke prati manushya ki jankari badalti rahti hai ya dusre shabdon mein wo viksit hoti rahti hai. tab us yatharth vishesh ka bodh karane vale shabd ka arth bhi badalta rahta hai.

yatharth ke prati manushya ki jankari badalti rahti hai ya dusre shabdon mein wo viksit hoti rahti hai. tab us yatharth vishesh ka bodh karane vale shabd ka arth bhi badalta rahta hai.

purush ko stri ko janne mein koi dilchaspi nahin thi, isliye usne use param rahasya kahkar puraskrit kiya; lekin vastav mein ghamanD ke bahane uske adhikar ki upeksha ki gai.

purush ko stri ko janne mein koi dilchaspi nahin thi, isliye usne use param rahasya kahkar puraskrit kiya; lekin vastav mein ghamanD ke bahane uske adhikar ki upeksha ki gai.

shanti aur maun ka arth hai—shor ka abhav, yani vastav mein ek bechain karne vali shanti.

shanti aur maun ka arth hai—shor ka abhav, yani vastav mein ek bechain karne vali shanti.

duniya mein duhakh to bahut hain, parantu agam agadh gambhir duhakh bahut hi kam! theek vaise hi jaise kambodh ki khujlahat to sabke paas hai, parantu nirmal udaatt prem ki kshamata birle ke hi paas hoti hai.

duniya mein duhakh to bahut hain, parantu agam agadh gambhir duhakh bahut hi kam! theek vaise hi jaise kambodh ki khujlahat to sabke paas hai, parantu nirmal udaatt prem ki kshamata birle ke hi paas hoti hai.

prkriti mein pratyaksh ki hum pratiti karte hain, sahitya aur lalil kala mein apratyaksh hamare nikat pratiyaman hota hai.

prkriti mein pratyaksh ki hum pratiti karte hain, sahitya aur lalil kala mein apratyaksh hamare nikat pratiyaman hota hai.

vastav mein sankat is tathya mein hai ki purana nishpran ho raha hai aur naya janm nahin le sakta.

vastav mein sankat is tathya mein hai ki purana nishpran ho raha hai aur naya janm nahin le sakta.

usne kaha, ‘vastavikta itni asahniy ho gai hai, itni dhumil ki ab main keval apne sapnon ke rangon se hi abhivyakt kar sakti hoon.

usne kaha, ‘vastavikta itni asahniy ho gai hai, itni dhumil ki ab main keval apne sapnon ke rangon se hi abhivyakt kar sakti hoon.

pratyek parikatha vartaman simaon ko paar karne ki kshamata pradan karti hai, isliye ek arth mein parikatha aapko wo svtantrta pradan karti hai, jise vastavikta asvikar karti hai.

pratyek parikatha vartaman simaon ko paar karne ki kshamata pradan karti hai, isliye ek arth mein parikatha aapko wo svtantrta pradan karti hai, jise vastavikta asvikar karti hai.

‘padmavat’ mein prem ki pradhanta nirvivad hai, parantu us prem ke svarup ke bare mein matbhed hai. vivad ka vishay ye hai ki wo prem mulatः laukik hai ya alaukik.

‘padmavat’ mein prem ki pradhanta nirvivad hai, parantu us prem ke svarup ke bare mein matbhed hai. vivad ka vishay ye hai ki wo prem mulatः laukik hai ya alaukik.

ye kahna koi atishyokti nahin hogi ki dusron mein ruchi ka karan manushya ki svayan mein ruchi hai. ye sansar svaarth se juDa hai. ye thos vastavikta hai lekin manushya keval vastavikta ke sahare nahin ji sakta. akash ke bina iska kaam nahin chal sakta. bhale hi koi akash ko shunya sthaan kahe…

ye kahna koi atishyokti nahin hogi ki dusron mein ruchi ka karan manushya ki svayan mein ruchi hai. ye sansar svaarth se juDa hai. ye thos vastavikta hai lekin manushya keval vastavikta ke sahare nahin ji sakta. akash ke bina iska kaam nahin chal sakta. bhale hi koi akash ko shunya sthaan kahe…

jo vastavik lagta hai use sat nahin mana ja sakta, vastavikta aur sat ke beech bahut antar hai.

jo vastavik lagta hai use sat nahin mana ja sakta, vastavikta aur sat ke beech bahut antar hai.

kya jise hum kshitij kahte hain, wo vastavikta hai? ya hum aisa kah rahe hain? lekin hum anant ko nahin dekh sakte, isliye hum aisi kalpanik simaon ko svikar kar lete hain.

kya jise hum kshitij kahte hain, wo vastavikta hai? ya hum aisa kah rahe hain? lekin hum anant ko nahin dekh sakte, isliye hum aisi kalpanik simaon ko svikar kar lete hain.

main kalpana nahin kar sakta ki koi adami vastav mein kisi kitab ka anand le aur use keval ek baar paDhe.

main kalpana nahin kar sakta ki koi adami vastav mein kisi kitab ka anand le aur use keval ek baar paDhe.

vastavikta un sambhavnaon mein se ek hai, jise main nazarandaj nahin kar sakta.

vastavikta un sambhavnaon mein se ek hai, jise main nazarandaj nahin kar sakta.

aap apna jivan aise jiyo jaise ki ye vastavik ho… hazaron chumbnon jitna gahra.

aap apna jivan aise jiyo jaise ki ye vastavik ho… hazaron chumbnon jitna gahra.

ek fotografar ka jo kaushal hota hai, uska yog vastu ke bahya roop ke saath hota hai aur ek shilpi ka jo yog hota hai, wo uske bhitar bahar ke saath vastu ke bhitar bahar ka yog hota hai, aur us yog ka panth hota hai kalpana aur yatharth ghatna—donon ka samanvay karane vali sadhana.

ek fotografar ka jo kaushal hota hai, uska yog vastu ke bahya roop ke saath hota hai aur ek shilpi ka jo yog hota hai, wo uske bhitar bahar ke saath vastu ke bhitar bahar ka yog hota hai, aur us yog ka panth hota hai kalpana aur yatharth ghatna—donon ka samanvay karane vali sadhana.

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.

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.

jis prakar sinema ke chitr vastavik pratit hote hain parantu hote hain, maatr parkash aur chhaya ke mile jule chitr, usi prakar srishti ki vividhta bhi ek bhram maatr hai.

jis prakar sinema ke chitr vastavik pratit hote hain parantu hote hain, maatr parkash aur chhaya ke mile jule chitr, usi prakar srishti ki vividhta bhi ek bhram maatr 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.

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.

vampanthi se sankirntavadi bana vyakti dvandvatmak Dhang se yatharth aur itihas ki vyakhya karne ke prayas mein puri tarah bhatak jata hai aur patit hokar saratः bhagyavadi drishtikon apna leta hai.

vampanthi se sankirntavadi bana vyakti dvandvatmak Dhang se yatharth aur itihas ki vyakhya karne ke prayas mein puri tarah bhatak jata hai aur patit hokar saratः bhagyavadi drishtikon apna leta hai.

sahityshakti, shabd shakti manushya tabhi prakat kar sakta hai, jab wo samanya man se uupar uthkar janta ke manas ki taraf dekhe.

sahityshakti, shabd shakti manushya tabhi prakat kar sakta hai, jab wo samanya man se uupar uthkar janta ke manas ki taraf dekhe.

rachnatmak drishti se Dakyumentri ek prvriti ka naam hai. satya, yatharth mein nihit hota hai aur kaimra, bhautik yatharth ke sabhi pakshon ko pakaDne mein vishesh saksham hota hai. ye kalakar ka kartavya hai ki wo yatharth ko ankit kar kalatmak Dhang se prastut kare.

rachnatmak drishti se Dakyumentri ek prvriti ka naam hai. satya, yatharth mein nihit hota hai aur kaimra, bhautik yatharth ke sabhi pakshon ko pakaDne mein vishesh saksham hota hai. ye kalakar ka kartavya hai ki wo yatharth ko ankit kar kalatmak Dhang se prastut kare.

maya ke parde ko hatane ka hi arth hai srishti ke rahasya ko anavritt karna. jo is prakar srishti ka anavran kar deta hai, keval vahi sachcha advaitvadi hai. anya sab keval murtipujak hain.

maya ke parde ko hatane ka hi arth hai srishti ke rahasya ko anavritt karna. jo is prakar srishti ka anavran kar deta hai, keval vahi sachcha advaitvadi hai. anya sab keval murtipujak hain.

sneh jahan purush purush ka hai, vahan wo usi nirakar sima mein simit rah sakta hai, lekin purush aur stri ka sneh kabhi platonik prem tak simit nahin rah sakta.

sneh jahan purush purush ka hai, vahan wo usi nirakar sima mein simit rah sakta hai, lekin purush aur stri ka sneh kabhi platonik prem tak simit nahin rah sakta.

vilgav ki sthiti mein, adhunik jivan ki adhikadhik yantrik aur jansankul paristhitiyon mein, manav samudayon ke astitvik aur sanskriktik laybhang ke mansopchar ki zarurat ke takaze se hi prkriti ke saath manaviy chetna ke sambandhon ki khoj jivan ki aupanyasik punarrachna mein aur bhi gahre aur bhi sukshmtam gharatlon par anivarya uthti hai.

vilgav ki sthiti mein, adhunik jivan ki adhikadhik yantrik aur jansankul paristhitiyon mein, manav samudayon ke astitvik aur sanskriktik laybhang ke mansopchar ki zarurat ke takaze se hi prkriti ke saath manaviy chetna ke sambandhon ki khoj jivan ki aupanyasik punarrachna mein aur bhi gahre aur bhi sukshmtam gharatlon par anivarya uthti hai.

aaj jo achchhe hain, unmen bahut thoDe sachche achchhe hain. jo bure hain, unmen bahut thoDe sachche bure hain. achchhe log zyada hain, aur bure kam hain. achchhe mein sachche kam hain aur bure mein sachche bahut kam hain. kul milakar sachche log bahut kam hain.

aaj jo achchhe hain, unmen bahut thoDe sachche achchhe hain. jo bure hain, unmen bahut thoDe sachche bure hain. achchhe log zyada hain, aur bure kam hain. achchhe mein sachche kam hain aur bure mein sachche bahut kam hain. kul milakar sachche log bahut kam hain.

apne naam ke mulya mutabiq har aart ko insaan ki behtari ke liye kaam karna hi chahiye. main kisi kathor thyori mein yaqin nahin karta hoon, lekin theek usi samay main in tathakathit mahan filmmekars ko lekar hairan hoon, jo mool roop se kuch nahin bas nausikhiye hain aur manaviy rishton ke aart ka shor machate rahte hain. apni samajik zimmedari se bachne ka ye bahut chatur tariqa hai. asal mein jo bhi kaam ye karte hain, wo sirf unki apni satta ko fayda pahunchane ke liye hota hai. ye log itne pakshapati hain, jitna ki koi ho sakta hai lekin apakshpati hone ka mask pahante hain. main aise adarshon se ghrina karta hoon.

apne naam ke mulya mutabiq har aart ko insaan ki behtari ke liye kaam karna hi chahiye. main kisi kathor thyori mein yaqin nahin karta hoon, lekin theek usi samay main in tathakathit mahan filmmekars ko lekar hairan hoon, jo mool roop se kuch nahin bas nausikhiye hain aur manaviy rishton ke aart ka shor machate rahte hain. apni samajik zimmedari se bachne ka ye bahut chatur tariqa hai. asal mein jo bhi kaam ye karte hain, wo sirf unki apni satta ko fayda pahunchane ke liye hota hai. ye log itne pakshapati hain, jitna ki koi ho sakta hai lekin apakshpati hone ka mask pahante hain. main aise adarshon se ghrina karta hoon.

jaise samudr aur akash ke beech, yatri aur samudr ke beech ka antar batana mushkil hai; vaise hi haqiqat aur dil ki bhavnaon ke beech antar karna kathin hai.

jaise samudr aur akash ke beech, yatri aur samudr ke beech ka antar batana mushkil hai; vaise hi haqiqat aur dil ki bhavnaon ke beech antar karna kathin hai.

sirf un chizon ke bare mein likhiye jinmen vastav mein apaki ruchi hai; ve chahe vastavik hon ya kalpanik, aur kisi cheez ke bare mein nahin.

sirf un chizon ke bare mein likhiye jinmen vastav mein apaki ruchi hai; ve chahe vastavik hon ya kalpanik, aur kisi cheez ke bare mein nahin.

vastavikta ko prachur kalpana se haraya ja sakta hai.

vastavikta ko prachur kalpana se haraya ja sakta hai.

main ab nahin manti ki hum chup rah sakte hain. hum vastav mein aisa kabhi nahin karte, dhyaan rahe.

main ab nahin manti ki hum chup rah sakte hain. hum vastav mein aisa kabhi nahin karte, dhyaan rahe.

shanti aur maun ka arth hai—shor ka abhav, yani vastav mein ek bechain karne vali shanti.

shanti aur maun ka arth hai—shor ka abhav, yani vastav mein ek bechain karne vali shanti.

sampurn vastavikta shabdon ki duniya ki naqal karne ka ek vyarth prayas tha.

sampurn vastavikta shabdon ki duniya ki naqal karne ka ek vyarth prayas tha.

us dusri duniya ka samay ab pichhle hafte se zyada vastavik nahin lagta.

us dusri duniya ka samay ab pichhle hafte se zyada vastavik nahin lagta.

pratyek bhasha aapko vastavikta ke apne hisse tak pahunch pradan karti hai.

pratyek bhasha aapko vastavikta ke apne hisse tak pahunch pradan karti hai.

mrityu vastav mein manavta ke liye ek mahan vardan hai, iske bina koi vastavik pragti nahin ho sakti.

mrityu vastav mein manavta ke liye ek mahan vardan hai, iske bina koi vastavik pragti nahin ho sakti.

jo dikhai de wo yatharth ho ye zaruri nahin.

jo dikhai de wo yatharth ho ye zaruri nahin.

saundaryanubhuti vastavik jivan ki manushyata hai.

saundaryanubhuti vastavik jivan ki manushyata hai.

vikat yatharth ki sthiti mein, chetna kalpana ki jagah le leti hai.

vikat yatharth ki sthiti mein, chetna kalpana ki jagah le leti hai.

vastavikta ghisi piti hoti hai, jisse hum rupak ka istemal karke bach jate hain.

vastavikta ghisi piti hoti hai, jisse hum rupak ka istemal karke bach jate hain.

sahitya jahan jivan ki maatr vyavasayik cheshta na hokar sarvapratham uske kala paksh ki abhivyakti hai jahan sahitya aur jivan ka sambandh dusra hoga. racha jane ke baad sahitya bhi usi jivan ka yatharth evan ghanishth ang ban jata hai jisse wo utpann hota hai.

sahitya jahan jivan ki maatr vyavasayik cheshta na hokar sarvapratham uske kala paksh ki abhivyakti hai jahan sahitya aur jivan ka sambandh dusra hoga. racha jane ke baad sahitya bhi usi jivan ka yatharth evan ghanishth ang ban jata hai jisse wo utpann hota hai.

har shabd kisi anubhav ki yaad hai, kisi jane pahchane yatharth ki smriti jagata hai.

har shabd kisi anubhav ki yaad hai, kisi jane pahchane yatharth ki smriti jagata hai.