kaavya nirakaar padaarthon,bhaavon aur vicharon ko
sakaar aur sajeev banata hai.
roop aur vyaktitva ke prabhaav ki vidhut jyoti ko
sajokar surakshit rakhna
aur usse anubhootiyun aur chetnaaon ke pradeep
alokit kar dena kaavya ki hi saamarthya hai.
vaastvikta ye hai ki shaastra aur vigyaan to life ka
saar ya nihod dete hain par jeevan ke yathaarth roop
ki dhara ko poorna roop se prabhavit karte rahna
kaavya ka hi kaarya hai.
kisi bhi desh jati athwa yug ka kaavya samast manavta ko
prabhavit karne ki shakti rakhta hai.
is karan desh, raashtra,jaati,varg ki sankeerna bhaawnaon
ki paridhi se bahar vishvyaapi manvta ki bhawna ke vikaas
ke liye kaavya ka kaarya mahatvapoorna hai.
Poetry is the art of uniting pleasure
with truth by calling imagination to the
help of reason - Famous writer Dr. Johnson
Poetry is the art of expressing in melodious words,thoughts,which are the creations of
imagination and feelings
Aadhunik kaviyun ki kuch dhaarnayen to pashchaatya- visheshkar angrezi lakchhadon
Par aashrit hain phir bhi kuch maulik vivechna prastut karti hain.
Aachaarya Mahaveerprasad Dwivedi ke anusaar –
Kavita prabhaavshali rachna hai jo pathak ya shrota ke man par ananddayi prabhaav daalti hai.
Manobhaav shabdon ka roop dharan karte hain ,vahi kavita hai chahe vah padhatmak ho chahe ghadhatmak.
Antakaran ki vrattiyun ke chitra ka naam kavita hai.
Aacharya Raamchandra Shukla ke anusaar –
Kavita jeevan aur jagat ki abhivyakti hai.unka vichaar hai ki avaykt ki abhivakti jagat hai
Aur is prakaar kavita abhivyakiti ki abhivyakti hai i.e it is an expression to express the
Expression.
Savodrek ya hriday ki muktavashta ke lie kia hua shabd vidhaan kaavya hai.ye paribhasha ras ko anivaarya maan kar chalne vale kaavya ke lie upyukt ho sakti hai.
Kyunki chamatkaarpoorna kaavya me man ko chamatkrut aur kalpana ko prasann karne
Ki visheshta hoti hai jabki bhavaatmak kaavya me hriday ki muktavashta ke sampadan ki visheshta.
(Veer ras,shringaar ras,karuna ras,haasya ras,raudra ras,adbhut ras ityaadi rason ka vidhaan aata hai,jinka aage vranan hai)
Jayshankar ‘Prasaad’ ke anusaar -
Kaavya aatma ki sankalpaatmak anubhuti hai jiska sambhandh vishleshan,vikalp ya vigyaan se nahi hai.vah ek shreymayi prey rachnaatmak gyaandhara hai.
(sankalpaatmak mool anubhuti se taatpraya hai – aatma ki mananshakti ki vo asadharan avastha jo shrey satya ko uske moolcharutatva me sahsa graham kar leti hai)
Sumitranandan Pant ke anusaar –
Kavita hamare pripoorna chhadon ki vaani hai
Mahadevi Varma ke anusaar –
Kavita kavi vishesh ki bhaavnaon ka chitran hai aur vah chitran itna theek hai ki usse vaisi hi bhaavnayen kisi doosre ke hriday me aavirbhoot hoti hain.
Kaavya ke Roop -
VAANGMAY (Literature) aur SAHITYA
Sahitya ke mainly paanch bhed kie ja sakte hain
1. Vigyaan - tark aur prayog par adharit sidhaant aur niyamon ko spasht karne vala prataksh ya indriyagochar sthool evam sooskhma tatvon ka suvayvasthit gyaan hai.
2. Darshan – ye bhi mainly tark aur budhi par hi adharit hai par iska vivechan chhetra vyapak hai.yah vishwa ke vikaas aadi ki kalpana evam jad aur chetan ke sambhandh ka vishleshan karta hai tatha jeevankram ki ek nishchti vyavastha aur dharna ka pratipadan karta hai.vigyaan zyadatar tark aur vitark par kendrit tahta hai jabki darshan kaalpanik tathyon ke adhaar par bhi vivechana karta hai.
3. Shastra – manav jeevan se sambhandhit aur uske upyogi niyam aur sidhaant jo jeevan ke kisi paksh ki ek poorna dhaarna ko spasht karte hain shastra kahlate hain.applied science aur samajik vigyaan(social science) bhi shaastra ke antargat aate hain.
4. Itihaas – kisi vastu vyakti jaati ke vyateet vrataant ka pramanik lekha itihaas kahlata hai.
5. Kaavya – jaisa ki pehle Kaavya ka roop pratispadit kia gaya hai, kaavya kalpana aur anubhuti se prerit vicharon ki sajeev aakarshak aur smaneeya abhivyakti hai.iska sadhan aur maadhyam shabd hain.
Kaavya Ke Bhed
Kaavya ke pradhaan do bhed hain – Padhh aur Gadhh
Chhandbadhh rachna padhh kahlati hai,aur chhandheen rachna gadhha hai.
Padhh me bhaav aur kalpana ki deepti se jyotit shabd niyamti gati me badhkar ek
gatimay saundrya paapt karte hain.padh shabdon ka nartan hai jabki gadhh samanya gati.
Gadhh me arth ki swabhaavikta ke lie vyakaran ke niyamon ka palan hota hai jabki
Padhh me ye niyam shithil ho jate hain ie niyamon ke saath dhilayi barti ja sakti hai.
kavya ke pathan,sharavan(sunne) ya abhnay darshan se pathak,shrota athwa darshak ek vishesh prakaar ka anand anubhav karta hai jise Raskahte hain.
jab vibhaav,anubhaav,aur sanchari bhaav se bhaav vyakt kia jata hai tabhi kavya me ras ki utpatti hoti hai.
Kavya me Bhaav,vibhaav,anubhaav,alamban,uddeepan ko samajhke hi hum kavita ko
uchit roop pradan karte hain.
Ras aur Alankaar
Ras
Kaavya me ras ka sthaan bahot mahatvapoorna hai,jis prakaar nana prakaar ke padhaarthon se tyaar hue vyajan (dish)se ras ki praapti hoti hai usi prakaar anek prakaar ke bhavon ke
Prarabh me rason ki sankhya nau 9 maanin gayi thi.aage chalkar ras das hue aur phir gyarah 11.Rason ke sthaayi bhaav se unse utpann hone vale ras hote hain.
koi bhi kavita inke anusaar hi likhi ja sakti hai.
or we can say that whatever type of poem we write it comes only in these
categories:
1. Shringaar Ras
2. Veer Ras
3. Karuna Ras
4. Adbhut Ras
5. Haasya Ras
6. Bhayanak Ras
7. Veebhatsa Ras
8. Raudra Ras
9. Shaant Ras
10. Vaatsalya Ras
11. Bhakti Ras
Rason ke sthayi bhaav Sthayi bhavon se utpann hone vale ras
Rati Shringaar
Haas Haasya
Shok Karuna
Krodh Raudra
Utsaah Veer
Bhay Bhayanak
Jugupsa Veebhatsa
Vismay Adbhut
Nirved Shaant
Vaatsalya Vaatsalya
