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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.

ankh wale pray is tarah sochte hain ki andhon ki, wisheshat bahre andhon ki duniya, unke surya parkash se chamchamate aur hanste khelte sansar se bilkul alag hain aur unki bhawnayen aur sanwednayen bhi bilkul alag hain aur unki chetna par unki is ashakti aur abhaw ka mulabhut prabhaw hai

ankh wale pray is tarah sochte hain ki andhon ki, wisheshat bahre andhon ki duniya, unke surya parkash se chamchamate aur hanste khelte sansar se bilkul alag hain aur unki bhawnayen aur sanwednayen bhi bilkul alag hain aur unki chetna par unki is ashakti aur abhaw ka mulabhut prabhaw hai

sach puchhiye to karun ko ek ras kahne ke pichhe ek jagat drishti ya sanvedna hai jise traijik ya duःkhamyi sanvedna kah sakte hain.

sach puchhiye to karun ko ek ras kahne ke pichhe ek jagat drishti ya sanvedna hai jise traijik ya duःkhamyi sanvedna kah sakte hain.

jo koi bhi maikiyaveli ko dhyaan se paDhta hai, wo janta hai ki duradarshita isi baat mein hai ki kabhi kisi ko dhamki na di jaye, bina kahe kar guzra jaye; dushman ko pichhe hatne ke liye badhya to kiya jaye par kabhi, jaisaki kahte hain, saanp ki dum par qadam na rakha jaye; aur apne se nichi haisiyat ke kisi bhi vyakti ke abhiman ko chot pahunchane se hamesha bacha jaye. kisi vyakti ke hit ko, chahe wo us samay kitna bhi baDa kyon na ho, pahunchi chot kalantar mein kshama ki ya bhulai ja sakti hai; lekin abhiman aur dambh ko laga ghaav kabhi bharta nahin hai, kabhi bhulaya nahin jata. atmik vyaktitv bhautik vyaktitv se zyada sanvedanshil, ya yoon kahen ki zyada sajiv hota hai. sankshep mein, hum chahe jo bhi karen, hamara antrik vyaktitv hi hamein shasit karta hai.

jo koi bhi maikiyaveli ko dhyaan se paDhta hai, wo janta hai ki duradarshita isi baat mein hai ki kabhi kisi ko dhamki na di jaye, bina kahe kar guzra jaye; dushman ko pichhe hatne ke liye badhya to kiya jaye par kabhi, jaisaki kahte hain, saanp ki dum par qadam na rakha jaye; aur apne se nichi haisiyat ke kisi bhi vyakti ke abhiman ko chot pahunchane se hamesha bacha jaye. kisi vyakti ke hit ko, chahe wo us samay kitna bhi baDa kyon na ho, pahunchi chot kalantar mein kshama ki ya bhulai ja sakti hai; lekin abhiman aur dambh ko laga ghaav kabhi bharta nahin hai, kabhi bhulaya nahin jata. atmik vyaktitv bhautik vyaktitv se zyada sanvedanshil, ya yoon kahen ki zyada sajiv hota hai. sankshep mein, hum chahe jo bhi karen, hamara antrik vyaktitv hi hamein shasit karta hai.

jab tak samshti roop mein hamein sansar ke lakshya ka bodh nahin hota aur hamare antःkaran mein samanya adarshon ki sthapana nahin hoti tab tak hamein shraddha ka anubhav nahin hota.

jab tak samshti roop mein hamein sansar ke lakshya ka bodh nahin hota aur hamare antःkaran mein samanya adarshon ki sthapana nahin hoti tab tak hamein shraddha ka anubhav nahin hota.

hriday ke marmasthal ka sparsh tabhi hota hai jab jagat ya jivan ka koi sundar roop, marmik dasha ya tathya man mein upasthit hota hai.

hriday ke marmasthal ka sparsh tabhi hota hai jab jagat ya jivan ka koi sundar roop, marmik dasha ya tathya man mein upasthit hota hai.

jo bhavuk ya sahriday hote hain, athva kavya ke anushilan se jinke bhavaprsar ka kshetr vistrit ho jata hai, unki vrittiyan utni svarthbaddh nahin rah saktin.

jo bhavuk ya sahriday hote hain, athva kavya ke anushilan se jinke bhavaprsar ka kshetr vistrit ho jata hai, unki vrittiyan utni svarthbaddh nahin rah saktin.

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.

hriday vinimay prem ka lakshan hai; aur tum yadi usi hriday ko gopan karte ho to ye nishchit hai ki tum svarthbhavapann ho, unko keval baton se prem karte ho.

hriday vinimay prem ka lakshan hai; aur tum yadi usi hriday ko gopan karte ho to ye nishchit hai ki tum svarthbhavapann ho, unko keval baton se prem karte ho.

anubhuti ki jis tivrata mein bahar bhitar sarvatr andhkar hi andhkar dikhai paDe, wo nitant aindriy sanvedan kahi jayegi.

anubhuti ki jis tivrata mein bahar bhitar sarvatr andhkar hi andhkar dikhai paDe, wo nitant aindriy sanvedan kahi jayegi.

shrikant varma ka magadh rajnitik kuchakr mein phanse ek sanvedanshil man ka itihas mein santran hai jahan se wo vartaman ko ek dhundh ki tarah chitrit karta hai.

shrikant varma ka magadh rajnitik kuchakr mein phanse ek sanvedanshil man ka itihas mein santran hai jahan se wo vartaman ko ek dhundh ki tarah chitrit karta 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.

sanvedna aur anubhutiyon ka mool roop amurt hota hai aur us arup sanvedna tatha anubhuti ke rupatmak bodh se hi kala ka pradurbhav hota hai.

sanvedna aur anubhutiyon ka mool roop amurt hota hai aur us arup sanvedna tatha anubhuti ke rupatmak bodh se hi kala ka pradurbhav hota hai.

manushya jati ki chittvrittiyan anitya hoti hain, ek baar tutne par bhi phir sambandh juD sakta hai.

manushya jati ki chittvrittiyan anitya hoti hain, ek baar tutne par bhi phir sambandh juD sakta hai.

kavita bhare hue hriday ki bhavnaon ka sahityik roop hai.

kavita bhare hue hriday ki bhavnaon ka sahityik roop hai.

kavya ka anushilan karne vale maatr jante hain ki kavydrishti sajiv srishti tak hi baddh nahin rahti. wo prkriti ke us bhaag ki or bhi jati hai jo nirjiv ya jaD kahlata hai.

kavya ka anushilan karne vale maatr jante hain ki kavydrishti sajiv srishti tak hi baddh nahin rahti. wo prkriti ke us bhaag ki or bhi jati hai jo nirjiv ya jaD kahlata hai.

bhavodrek se ukti mein jo ek prakar ka bankpan aa jata hai, tatparyakthan ke sidhe maarg ko chhoDkar vachan jo ek bhinn prnali grhan karte hain, usi ki ramniyta kavya ki ramniyta ke bhitar aa sakti hai.

bhavodrek se ukti mein jo ek prakar ka bankpan aa jata hai, tatparyakthan ke sidhe maarg ko chhoDkar vachan jo ek bhinn prnali grhan karte hain, usi ki ramniyta kavya ki ramniyta ke bhitar aa sakti hai.

jise vishvanubhuti hui hai aur jo sarvabhut hriday hoga, jiske man mein sankuchitta nahin hogi, vahi sahityik hoga.

jise vishvanubhuti hui hai aur jo sarvabhut hriday hoga, jiske man mein sankuchitta nahin hogi, vahi sahityik hoga.

kavita ka uts jaivik hai ha uske lakshan hamare jivashmon mein base hain, hamare hriday ki gati aur lay ki tarah.

kavita ka uts jaivik hai ha uske lakshan hamare jivashmon mein base hain, hamare hriday ki gati aur lay ki tarah.

ek yug, sahityik andolan aur ek rachna prvritti ke rachnakaron mein sanvedanshilta ke star par samantayen hoti hain.

ek yug, sahityik andolan aur ek rachna prvritti ke rachnakaron mein sanvedanshilta ke star par samantayen hoti hain.

jaise pratima ke bina mandir kisi bhi naam se pukara ja sakta hai, usi prakar snehshunya manushya kisi bhi pashu ki shreni mein rakha ja sakta hai.

jaise pratima ke bina mandir kisi bhi naam se pukara ja sakta hai, usi prakar snehshunya manushya kisi bhi pashu ki shreni mein rakha ja sakta hai.

santulit buddhi aur udaar sanvedanshilta se sahitya apne charon taraf dekhta hai, keval rajaniti ki hi taraf nahin—na kisi ek hi jagah khaDe hokar.

santulit buddhi aur udaar sanvedanshilta se sahitya apne charon taraf dekhta hai, keval rajaniti ki hi taraf nahin—na kisi ek hi jagah khaDe hokar.

manushyata ke mulabhut gun aur manaviy krurtaon ke samkalin atyacharon ke beech koi bhi ek tatasth lekhak ho hi nahin sakta. lekhak kaimra nahin hai, lekhak ek sanvedanshil ankh hai, jiske paas vicharadhara se pahle ansuon ki dhara hai. mujhe lagta hai, main kavi hokar khud ka hi shikar kar raha hoon aur khud apne manushya hone ka shikar ho raha hoon.

manushyata ke mulabhut gun aur manaviy krurtaon ke samkalin atyacharon ke beech koi bhi ek tatasth lekhak ho hi nahin sakta. lekhak kaimra nahin hai, lekhak ek sanvedanshil ankh hai, jiske paas vicharadhara se pahle ansuon ki dhara hai. mujhe lagta hai, main kavi hokar khud ka hi shikar kar raha hoon aur khud apne manushya hone ka shikar ho raha hoon.

mahakavi wo ho sakta hai, jiske hriday mein itna kavya bhar gaya hai ki wo prakat hi nahin kar sakta.

mahakavi wo ho sakta hai, jiske hriday mein itna kavya bhar gaya hai ki wo prakat hi nahin kar sakta.

jo sahanubhutipurn nahin dekhega, wo sahityik nahin ho sakta.

jo sahanubhutipurn nahin dekhega, wo sahityik nahin ho sakta.

unyaas ka satya anivartः uski bhasha mein sanvedit hota hai.

unyaas ka satya anivartः uski bhasha mein sanvedit hota hai.

‘prem’ ko bijbhav mannevalon ki drishti uske mool vasanatmak roop ‘raag’ ki or rahti hai jo manushya ki antःprkriti mein nihit rahkar sampurn sajiv srishti ke saath kisi gooDh sambandh ki anubhuti ke roop mein samay samay par jaga karta hai.

‘prem’ ko bijbhav mannevalon ki drishti uske mool vasanatmak roop ‘raag’ ki or rahti hai jo manushya ki antःprkriti mein nihit rahkar sampurn sajiv srishti ke saath kisi gooDh sambandh ki anubhuti ke roop mein samay samay par jaga karta hai.

itihas aur anubhav gavah hain ki bahut sanvedanshil vyakti kartavyapalan ke mamle mein bahut driDh hote hain.

itihas aur anubhav gavah hain ki bahut sanvedanshil vyakti kartavyapalan ke mamle mein bahut driDh hote hain.

bhavras ka anand lene ke liye hamare hriday mein ek lok sada bana hi rahta hai.

bhavras ka anand lene ke liye hamare hriday mein ek lok sada bana hi rahta hai.

sannidhya aur sampark ki prabal prvritti jaganevali dasha, jise asakti kahte hain, madhurya bhavna ke sanchar se hi praapt hoti hai.

sannidhya aur sampark ki prabal prvritti jaganevali dasha, jise asakti kahte hain, madhurya bhavna ke sanchar se hi praapt hoti hai.

yadi aapko prem karna hai, to aapko apni puri taqat se karna chahiye; pure dil se prem karen.

yadi aapko prem karna hai, to aapko apni puri taqat se karna chahiye; pure dil se prem karen.

udhaar ya bhaDe par liya gaya koi bhi aisa vyakti jo tumhare varg ka nahin hai, wo leshamatr bhi tumhare hiton ko nahin saadh sakta.

udhaar ya bhaDe par liya gaya koi bhi aisa vyakti jo tumhare varg ka nahin hai, wo leshamatr bhi tumhare hiton ko nahin saadh sakta.

manaviy sanvednayen jis had tak manaviy hoti hain, yuddh virodhi bhi hoti hain.

manaviy sanvednayen jis had tak manaviy hoti hain, yuddh virodhi bhi hoti hain.

sahitya mein sachchi pratibaddhata vahin janm leti hai, jahan kala lekhak ki sanvedna aur uske vaicharik jhukav ko ek vilakshan jadui santulan mein badal leti hai.

sahitya mein sachchi pratibaddhata vahin janm leti hai, jahan kala lekhak ki sanvedna aur uske vaicharik jhukav ko ek vilakshan jadui santulan mein badal leti hai.

bahari duniya se adhik badhayen adami ke dil mein hoti hain.

bahari duniya se adhik badhayen adami ke dil mein hoti hain.

sanvedanhin bhasha jis tarah kalakriti ka arth udghatit nahin kar pati usi tarah us kalakriti ki bhasha kabhi sanvedanshil nahin mani ja sakti, jo kisi mahatvpurn satya se shunya hai.

sanvedanhin bhasha jis tarah kalakriti ka arth udghatit nahin kar pati usi tarah us kalakriti ki bhasha kabhi sanvedanshil nahin mani ja sakti, jo kisi mahatvpurn satya se shunya hai.

kavita ke liye upaj chahiye. ne ne bhavon ki upaj jiske hriday mein nahin wo kabhi achchhi kavita nahin likh sakta.

kavita ke liye upaj chahiye. ne ne bhavon ki upaj jiske hriday mein nahin wo kabhi achchhi kavita nahin likh sakta.

ankh na ho manushya hriday se dekh sakta hai par hriday na hone se ankh bekar hai.

ankh na ho manushya hriday se dekh sakta hai par hriday na hone se ankh bekar hai.

manushya mein bhi jab ras ka avirbhav nahin hota tab wo jaD pinD ho jata hai.

manushya mein bhi jab ras ka avirbhav nahin hota tab wo jaD pinD ho jata hai.

jivan, keval ichchhaon ya bhavnaon se utpann acharnon ko sena ke saman kavayad sikha dene mein hi saphal nahin ho jata, varan un ichchhaon ke udgmon ko khojkar unse manushyata ki marusthli ko aardr karke purnta ko praapt hota hai.

jivan, keval ichchhaon ya bhavnaon se utpann acharnon ko sena ke saman kavayad sikha dene mein hi saphal nahin ho jata, varan un ichchhaon ke udgmon ko khojkar unse manushyata ki marusthli ko aardr karke purnta ko praapt hota hai.

sanvedanshilta yugsapeksh hoti hai.

sanvedanshilta yugsapeksh hoti hai.

jo prem ke adhikari hain, niःsandeh chitt se unka hi anusran karo, mangal ke adhikari hoge hi.

jo prem ke adhikari hain, niःsandeh chitt se unka hi anusran karo, mangal ke adhikari hoge hi.

vriksh jab baDh raha hota hai, wo komal hota hai; par uski mrityu tabhi ho jati hai, jab wo sukhkar kathor ho jata hai.

vriksh jab baDh raha hota hai, wo komal hota hai; par uski mrityu tabhi ho jati hai, jab wo sukhkar kathor ho jata hai.

ye avashyak nahin hai ki ‘mahan’ alochak sanvedanshil hon.

ye avashyak nahin hai ki ‘mahan’ alochak sanvedanshil hon.

jo shaktiman hain, ve chahe jo bhi karen, unki nazar rahti hai nirakran ki or;—jisse un sabhi avasthaon mein koi vidhvast na ho, prem ke saath uske hi upaay ki chinta karna—buddhdev ko jaisa hua tha. vahi hai sabal hriday ka drishtant.

jo shaktiman hain, ve chahe jo bhi karen, unki nazar rahti hai nirakran ki or;—jisse un sabhi avasthaon mein koi vidhvast na ho, prem ke saath uske hi upaay ki chinta karna—buddhdev ko jaisa hua tha. vahi hai sabal hriday ka drishtant.

hriday par nitya prabhav rakhne vale rupon aur vyaparon ko bhavna ke samne lakar kavita bahya prkriti ke saath manushya ki antःprkriti ka samanjasya ghatit karti hui uski bhavatmak satta ke prasar ka prayas karti hai.

hriday par nitya prabhav rakhne vale rupon aur vyaparon ko bhavna ke samne lakar kavita bahya prkriti ke saath manushya ki antःprkriti ka samanjasya ghatit karti hui uski bhavatmak satta ke prasar ka prayas karti hai.

pashchim ka kalaakaar ruup (faarm) kii khi.Dkii se dekhkar vastu ko sanvedya banaataa hai, uskaa sampreshaN kartaa hai। bhaarat ka kalaakaar pratiik kii khi.Dkii se vastu ko nahiin, vastu ke paar vastusat ko sanvedya banaataa hai।

pashchim ka kalaakaar ruup (faarm) kii khi.Dkii se dekhkar vastu ko sanvedya banaataa hai, uskaa sampreshaN kartaa hai। bhaarat ka kalaakaar pratiik kii khi.Dkii se vastu ko nahiin, vastu ke paar vastusat ko sanvedya banaataa hai।

sanvedanatmak uddeshyon ko dekh parakhkar hi ye pahchana ja sakta hai ki lekhak kis prakar ka prabhav utpann karna chahta hai.

sanvedanatmak uddeshyon ko dekh parakhkar hi ye pahchana ja sakta hai ki lekhak kis prakar ka prabhav utpann karna chahta hai.

fotograf ke saath foto khinchne vale ka sambandh pura pura nahin hota hai—pahaD dekha, kaimra khola, foto khinch gaya; kintu fotografar ke hriday ke saath pahaD ka koi sambandh hi nahin bana.

fotograf ke saath foto khinchne vale ka sambandh pura pura nahin hota hai—pahaD dekha, kaimra khola, foto khinch gaya; kintu fotografar ke hriday ke saath pahaD ka koi sambandh hi nahin bana.

striyon ka kaam hriday ka kaam hai. unhen hriday dena hota hai aur hriday apni or khinchna hota hai; isliye unka kaam bilkul sidha sapat, kata chhanta hone se nahin chalta.

striyon ka kaam hriday ka kaam hai. unhen hriday dena hota hai aur hriday apni or khinchna hota hai; isliye unka kaam bilkul sidha sapat, kata chhanta hone se nahin chalta.