रीतिकाल

ritikal (1658-1857 ee.) hindi sahity ka uttar madhyakal kahalata hai. is kal ke kavy ki pramukh dhara ka vikas kavita ki riti ke adhar par hua. ritikal samriddhi aur vilasita ka kal hai. sadhana ke kal bhaktiyug se yah isi bat mean bhinnata rakhata hai ki isamean kori vilasita hi upasy ban gayi, vairagyapoorn sadhana ka samadar n raha. sajav-shrriangar ki ek adamy lipsa is yug ke sahity mean pratibimbit hoti hai. riti-kavy ke vikas mean tatkalin rajanitik tatha samajik paristhitiyoan ka mahattvapoorn yogadan raha hai. vastut: ye paristhitiyaan is prakar ke kavy sarjan ke anukool thian. hindi ke ritishastr ka adhar poorn roop se sanskrit kavyashastr hai. parantu isaka tatpary yah nahian hai ki hindi mean ritishastr likhane vale pratyek lekhak ne sanskrit kavyashastr ka poora adhyayan kiya tha ya kisi any granth ko poornat: hindi mean utara tha.

riti shabd ki vyakhya

'riti' shabd sanskrit ke kavyashastriy 'riti' shabd se bhinn arth rakhane vala hai. sanskrit sahity mean riti ko 'kavy ki atma' manane vala ek siddhant hai, jisaka pratipadan achary vaman ne apane granth 'kavyalankarasootr' mean kiya tha- 'ritiratma kavyasy'. riti kavy ki atma hai aur kavy ki shreshthata ki kasauti riti hai, yah manyata is siddhant ki hai. vaidarbhi, paanchali, gau di, lati ritiyaan haian. riti ka adhar gun hai. sanskrit ki riti sambandhi yah dharana hindi kavyashastr ke kuchh hi granthoan mean grahan ki gayi hai. parantu riti ki kavy rachana ki pranali ke roop mean grahan karane ki apeksha pranali ke anusar kavy rachana karana, riti ka arth many hua. is prakar ritikal ka arth hua- "aisa kavy jo alankar, ras, gun, dhvani, nayika bhed adi ki kavyashastriy pranaliyoan ke adhar par racha gaya ho." inake lakshanoan ke sath ya svatantr roop se inake adhar par kavy likhane ki paddhati hi riti nam se vikhyat huee aur yah paddhati jis kal mean sarvapradhan rahi, vah kal 'ritikal' ke nam se prasiddh hua.

namakaran

ritikal 1700 se 1900 tak ka kal hai. mote taur par mugal badashah shahajahaan ke shasan ki samapti aur aurangazeb ke shasan ke prarambh (1658 ee.) se lekar pratham svadhinata sangram (1857 ee.) tak yah kal mana jata hai. is yug mean bhaktikalin kavyadharaoan, jaise santakavy, premakhyanakavy, ramabhaktikavy, krishnabhaktikavy, virakavy, nitikavy adi ka vikas hua. parantu sabase adhik mahattv usi ritikavy ko prapt hua, jo alankaroan, rasoan, nayika-bhedoan, shabd-shaktiyoan, dhvani-bhedoan adi ke adhar par likha gaya. yah pratritti is yug ki navin chetana ke roop mean jagrat huee. is karan isi ke adhar par yah namakaran hua.

samriddhi aur vilasita ka kal

ritikal samriddhi aur vilasita ka kal hai. sadhana ke kal bhaktiyug se yah isi bat mean bhinnata rakhata hai ki isamean kori vilasita hi upasy ban gayi, vairagyapoorn sadhana ka samadar n raha. navab, jagiradar, manasabadar, samant-sabhi ka uddeshy vilasita aur samriddhi ka jivan tha. is samriddhi ke jivan ke lie sadhan kisi bhi prakar ke kyoan n hoan, samriddhi ka arjan hi samarthy ki sarthakata thi. ye uchch varg ke log kala aur kavita ke sanrakshak the. kuchh to svayan kavi evan kalakar the. is prakar is kavy mean aihik jivan ke sukh-bhog par bal diya gaya. yah jivan ki kshanabhangurata ko bhulakar nahian, varanh isalie ki is kshanabhangur jivan mean jitane hi din sukh-bhog ke bit sakean, utana hi achchha.

shrriangarik sahity

sajav-shrriangar ki ek adamy lipsa is yug ke sahity mean pratibimbit hai. upasana ke lie jin ram aur krishna ka charitr bhaktikal mean atyutkrisht roop mean chitrit hua, unamean bhi shrriangarikata ka arop kar shrriangarik svaroop ke udghatan mean pratibha ko lagaya gaya. lokaishana ka simit aur bhogy roop is kal ke yatharthavadi dharatal ka sanket karata hai. par yah yatharthavad samajik kranti ke bij bone vale adhunik yatharthavad se bhinn tha. vah kala aur karigari ka yatharth hai, chintana, thes, asantosh ki chinagari bikherane vala yatharth nahian. is kal ki kalatmak upalabdhiyoan mean ekarasata hai, vividhata nahian.

rachanaean

hindi ritikal ke antargat samanyat: do prakar ki rachanaean milati haian-

• ek to ve rachanaean, jinamean mukhyat: kavyashastr siddhantoan ko chhandobaddh kiya gaya hai. spashtat: hindi kaviyoan ka yah prayas bahut mahattvapoorn nahian ho saka hai. siddhant pratipadan ki drishti se inaka adhik mahattv is karan nahian hai ki unamean maulikata ka aansh bahut kam hai. is prakar ke ritigranth adhikatar sanskrit lakshan granthoan ke anuvad haian ya phir unaki chhaya par adharit hai. kavy-ras ki drishti se inaka star ooancha nahian hai, kyoanki in achary kaviyoan ka mukhy dhyey kavy lakshanoan ko varnit karana tha, svatantr roop se anubhootiparak kavy-sarjan karana nahian. phir bhi yah avashy hai ki in kaviyoan ke udaharanoan mean se kuchh aansh shuddh kavy ke antargat rakhe ja sakate haian.
• doosare varg ke antargat ve rachanaean ati haian, jo kavy lakshanoan ko pratipadit karane ki drishti se nahian likhi gayian. is prakar ke kavy mean bhasha, bhav tatha shaili-sabhi ka atyant nikhara hua roop milata hai. yah lakshan mukt kavita hi vastav mean ritikal ka pranatattv hai.

sahity ka vikas

hindi mean riti sahity ke vikas ke anek karan haian. ek karan to sanskrit mean isaki vishal parampara hai. jis samay bhasha-sahity ka prarambh hua, us samay bhi sanskrit mean lakshan ya alankar-sahity ki rachana chal rahi thi. doosara karan bhasha-kaviyoan ko prapt rajyashray hai. akabar ne sabase pahale hindi kaviyoan ko darabar mean ashray pradan kiya aur is prakar hindi kavy ko protsahan mila. age chalakar any rajaoan ne bhi is pravritti ka anusaran kiya. rajapootana tatha madhyabharat ki riyasatoan, orachha, nagapur adi mean bhasha-kaviyoan ko rajyashray prapt hua aur age inhean hindoo aur musalaman, donoan ke hi darabar mean pratishtha mili. isake phalasvaroop vyapak riti-sahity ki rachana huee. hindi riti-sahity ke vikas ka tisara karan bhi samane ata hai, jo hai kavi aur kavy ke svatantr roop ki pratishtha. is kshetr mean keshavadas ka kary atyant mahattvapoorn hai aur isi karan unako age ke yug mean dirgh kal tak itana samman prapt hua.

riti-kavy ke vikas mean tatkalin rajanitik tatha samajik paristhitiyoan ka mahattvapoorn yog raha hai. vastut: ye paristhitiyaan is prakar ke kavy sarjan ke anukool thian. is samay ki rajanitik uthal-puthal aur satta evan vaibhav ki kshanabhangurata ne jivan ke do atirekapoorn drishtikon vikasit karane mean sahayata di. ek ne jivan ke prati poorn virakti aur tyag ka bhav jagarit kiya, jabaki doosare ne poorn bhog ka drishtikon. aihik kavy ko is prakar ka vilasapoorn chitran karane ki prerana dene mean rajanitik sthiti ka bhi hath tha.

samantavadi samaj

jahaan tak samajik paksh ka sambandh hai, madhyayug ka samaj samantavadi paddhati par adharit tha, jisamean samrat shirsh par tha, jisake bad usake antargat raja, adhikari aur samant the, jinhean samaj mean vishesh adhikar aur samman prapt the. kaviyoan ko apane in ashrayadataoan ki ruchi ke anusar ya unhean prabhavit karane vala kavy likhana avashyak tha, jisase unaki aihik santushti hoti thi aur pratibha ka bhi kam se kam ek kshetr mean vikas hota rahata tha. madhy kal ke amir aur samant atyant vilasapoorn jivan vyatit karate the. ek raja, amir athava samant ke yahaan do, tin, char ya isase bhi adhik raniyaan rahati thian, jinaka kam apane ko alankrit karake pati ko rijhana aur usake prasann hone par vilas-samagri ki aur vriddhi karate rahane ke atirikt aur kuchh nahian tha. nari unake hathoan mean bhog-vilas ka ek upakaran matr banakar rah gayi thi. mugalakalin bharatiy samaj ke jivan ka ek paksh ritikavy ke saundary aur vilasapoorn chitran ko prerana dene vala tha. parantu isaka doosara paksh jan sadharan ka hai. naitikata ki drishti se jan sadharan ka charitr in vilasi darabariyoan ki apeksha kahian achchha tha, us par bhaktikal ka prabhav tha.

hindi kavy par prabhav

madhyayugin mugal shasan ke parinamasvaroop kee batean jivan mean parivyapt huee dikhati haian-

• pratham to ek kendriy sudridh shasak hone se desh ke bhitar tulanatmak drishti se shanti ka vayumandal ban gaya.
• dvitiy is shanti ke avasar par jivan mean kala aur sanskriti ko vishesh mahattv prapt hua. shisht aur susanskrit vyavahar ka samman badha.
• tisari bat yah hai ki isi shanti aur samriddh ke parinamasvaroop kala-prem aur vilasita ki bhavana bhi prakharata se jagrat huee. jivan mean dharm ko, chahe vah sankirn arth mean hi kyoan n ho, pramukh sthan mila.
• chauthi bat yah hai ki bhasha-sahity ko rajaoan aur samantoan se sanrakshan aur ashray mila.

in sabhi batoan ka ritikalin hindi kavy par prabhav parilakshit hota hai.

mat

ritikalin kavy ke sambandh mean samanyat: do prakar ke mat haian-

• ek use nitant hey aur patanonmukh kavy kahakar usake prati ghrina aur dvesh ka bhav jagata hai.
• doosara us par atyadhik rijhakar keval use hi kavy manata hai aur any rachanaoan, jaise bhakti aur adhunik kal ki kritiyoan ko uttam kavy mean pariganit nahian karata.

ritikalin kavy par dosh

ritikalin kavy par jo dosh lagaye jate haian, ve ye haian-

ashlilata

ritikalin samast kavy ko drishti mean rakhakar jab in doshoan par vichar karate haian to yah kah sakate haian ki ye samast dosh us yug ke kavy ya samast ritikavy par lagoo nahian kiye ja sakate. sath hi in doshoan mean se adhikaansh pratyek yug ke kavy mean kisi n kisi aansh mean paye jate haian. jahaan tak ashlilata ka prashn hai, to yah bhavana vastut: yug sapeksh hai. ek hi prakar ka vastu roop ek yug mean athava ek sthiti ya avastha mean ashlil hota hai aur doosare mean nahian. kalidas tatha any sanskrit kaviyoan ki rachanaoan mean sharir ke kuchh avayavoan ka kavy mean varnan aur ullekh un dinoan ashlil nahian samajha jata tha. aj vah ashlil samajha jata hai. is prakar yah spasht hai ki ashlil sapeksh pad hai. jin shabdoan (jaise nivi, nitamb, uroj adi) aur jin varnanoan ko aj ashlil kahate haian, un sabaki parampara sanskrit kavy mean gaharaee ke sath rahi hai aur bahut kuchh vahaan se us shabdavali ka pravesh hindi sahity mean hua hai.

samaj ko pragati pradan karane ki akshamata

doosara dosh pray: yah lagaya jata hai ki yah kavy samaj ko pragati pradan karane mean samarth nahian hai. ritikavy aur kuchh prabandh kavyoan mean bhi hamean vyapak jivan-darshan nahian milata, isamean koee sandeh nahian. ritikavy vastav mean yauvan ka madak, vilasapoorn kavy hai. phir bhi usamean aisi uktiyaan tatha sthitiyaan milati haian, jo jivan ka anubhav aur kabhi-kabhi adarsh batati hai. at: adhunik drishti se samajik pragati ko prerana pradan n karate hue bhi, isamean jivanopayogi tathyoan ka abhav nahian hai.

ashrayadata ki prashansa

ashrayadata ki prashansa mean uthi huee kavy-sphoorti ka samajik to nahian, parantu aitihasik mahattv avashy hai. ashrayadata ki prashansa, kala aur kavy ke sanrakshan aur ashray ke karan bhi thi aur isake lie unaki udar bhavana sarahaniy hai. ye rajyashray, jinamean ritikalin kalakritiyoan ka vikas hua, kavi-pratibha ko protsahit kar sake, sath hi sath door-door se prati-bhavoan ko apane gunoan aur kala-prem ke karan khianch sake. at: madhyayugin rajyashray ne kala, kavy ke sanrakshan aur prerana ke lie mahattvapoorn kary kiya hai, yah manana p dega.

sahity ke paksh

jaisa ki kaha gaya hai, ritikal ke antargat vikasit hone vale riti-sahity ke do paksh haian-shastriy aur shastranirapeksh. in donoan hi pakshoan ke prati drishtikonoan mean antar hai. lagabhag ek-si paristhitiyoan mean aur kahian-kahian to ek hi kavi dvara likhe jane par bhi in donoan prakar ki kavy pravrittiyoan mean antar, unake kaviyoan ke drishtikon ke karan hai. pahale varg ke kavi apani pravritti mean achary adhik the. ritigranth unhoanne ya to apani prerana se ya adhikaanshat: apane ashrayadata ki ichchha se likhe the. doosare varg ke kavi achary rahe hoan ya n rahe hoan, kavi ve avashy hi the.

lekhan parampara

ritishastr ya ritikavy likhane ki parampara hindi ko sanskrit se prapt huee. sanskrit sahityashastr ke paanch kavyasiddhantoan mean se pray: sabhi ka kuchh n kuchh prabhav hindi ritishastr par p da hai. parantu jahaan tak shastriy vivechan ka prashn hai, vah riti aur vakrokti-siddhantoan ke adhar par adhik nahian likha gaya. alankar, ras aur dhvani ke hi lakshan aur udaharan dene ka samanyat: prayatn dekhane ko milata hai. in siddhantoan ka bhi vivechanatmak niroopan kam hua hai. isake kee karan haian. pahala karan to yah hai ki hindi mean ritishastr likhane vale kaviyoan ke poorvavarti tatha samakalin sanskrit ke aise vidvanh achary the, jinhoanne kavyashastr ke ek ya adhik aangoan ko lekar unaki b di hi vistrit aur spasht vyakhya ki thi. aisi dasha mean hindi kaviyoan ke lie kuchh bhi maulik kary karana kathin tha. phir hindi mean likhane vale sabhi kavyashastri sanskrit sahity ke poorn vidvanh nahian the. isake atirikt jin logoan ke lie ye granth nirmit kiye ja rahe the- arthath kaviyoan ke ashrayadatagan aur samany janata-ve svayan is prakar ke vivechan mean ruchi nahian rakhate the. ve mukhyat: apane manoranjanarth hindi kavy chahate the.

sanskrit kavyashastr

hindi ke ritishastr ka adhar poorn roop se sanskrit kavyashastr hai. parantu isaka tatpary yah nahian hai ki hindi mean ritishastr likhane vale pratyek lekhak ne sanskrit kavyashastr ka poora adhyayan kiya tha ya kisi any granth ko poornat: hindi mean utara tha. pray: apani yojana ke anukool hindi ritishastr ke lekhak ne apane adharabhoot granth ka pathit ya shrut jnan prapt kiya tha. is kary ke lie jin sanskrit granthoan ka adhikaansh adhar liya gaya hai, ve haian-

1. bharat ka 'natyashastr'
2. bhamah ka 'kavyalankar'
3. dandi ka 'kavyadarsh'
4. udbhat ka 'alankarasarasangrah'
5. keshav mishr ka 'alankarashekhar'
6. amaradev ka 'kavyakalpalatakriti'
7. jayadev ka 'chandralok'
8. appay dikshit ka 'kuvalayanand'
9. bhanudatt ke 'rasamanjari', 'rasatarangini'
10. vishvanath ka 'sahityadarpan'

keshavadas ka yogadan

hindi ke poorvavarti apabhransh sahity mean ritishastr ki parampara nahian rahi. isako prerana dene vala sanskrit sahity hi hai aur is parampara ko hindi mean dalane vale pramukh vyakti achary keshavadas (1550 se 1610 ee.) haian. keshav ke poorv bhi kuchh granth likhe gaye haian, jinhean 'ritishastr ke granth' kah sakate haian, parantu ve vishisht rachanaean-si hi hai, prerak prayas ke roop mean unhean grahan nahian kar sakate. 'shivasianhasaroj' ke adhar par jis granth ka ullekh sahity ke itihasakar sarvapratham karate haian, vah pund ya pushy kavi hai, jisane 713 ee. ke lagabhag hindi bhasha mean sanskrit ke kisi alankaragranth ka anuvad kiya tha, parantu vah granth abhi tak kisi ke dekhane mean nahian aya. yadi vastav mean us samay ka koee is prakar ka likha granth mil jata hai, to vah n keval ritishastr ka, varanh hindi ka pahala granth thaharata hai. parantu abhi tak is sambandh ki koee pramanik soochana prapt nahian ho saki hai.

aisi avastha mean ritishastr par prapt sabase pahala granth kriparam ka 'hitatarangini' hi hai. isaki rachana san 1541 ee. mean huee. yah paanch tarangoan mean vibhakt hai aur pray: bharat ke 'natyashastr' ke adhar par hai. isake pashchath 1551 ee. ka likha mohanalal mishr ka 'shrriangarasagar' granth ras aur nayika-bhed ka vivaran prastut karata hai tatha 'ashtachhap' ke prasiddh kavi nandadas ka likha 'rasamanjari' granth bhi isi samay ke as-pas ka hai. karanes bandijan ke granth bhi keshav ke poorvavarti granthoan mean hi rakhe ja sakate haian. parantu in acharyoan aur granthoan mean koee bhi vishesh mahattvapoorn prabhav rakhane vala nahian hai. at: kah sakate haian ki ritishastriy parampara dalane vale pahale achary keshavadas hi haian.

ras tatha alankar ka prayog

keshavadas tatha unake poorvavarti kaviyoan ka kavy, pravritti ki drishti se to ritikal mean ata hai, parantu kalakram ki drishti se nahian. kal vibhajan ki drishti se keshav (1550 se 1610 tak), sundar tatha chintamani (rachanakal 1643 ee. ke lagabhag prarambh hota hai) ka sthan bhaktikal ke hi antargat hai. keshavadas ke granthoan mean 'kavipriya', aur 'rasikapriya' haian. prabandh rachana ki paddhati par likha gaya 'ramachandrika' hindi mahakavyoan ki pankti mean samadrit hai. keshav moolat: alankar sampraday ke anuyayi the. ras sampraday ke antargat sundar tatha chintamani poorv-ritikalin prasiddh kavi haian. chintamani tripathi ki ganana hindi ritishastr ke utkrisht aur b de acharyoan mean hai. inake prapt granthoan mean se 'piangalashrriangaramanjari', 'kavikulakalpataru' ka vishesh mahattv hai. ritikal ke antargat jin kaviyoan ki ganana ki jati hai, ve pramukhat: sanskrit ke alankar, ras tatha dhvani sampradayoan ke anuyayi the. riti aur vakrokti siddhant ke adhar par hindi mean kuchh vishesh nahian likha gaya.

alankar sampraday

alankar sampraday ke anuyayiyoan mean keshav ke uparant kalakram ki drishti se jasavant sianh ka nam ata hai. inaka sabase adhik prasiddh ritigranth 'bhashabhooshan' raha hai. matiram (1617 ee.) ki pravritti ras ki or adhik hai aur lakshanakar ki apeksha ve kavi adhik haian, phir bhi unake 'alankarapanchashika' (1690 ee.) aur 'lalitalalam' granth alankar par haian. bhooshan (1613 se 1715 ee.) matiram ke bhaee the. inhean alankarik bhi kahana chahie. tathapi inaki uktiyaan vir ras se poorn haian, phir bhi inake pradhan granth 'shivarajabhooshan' (1653 ee.) mean alankar ke hi lakshan udaharan haian. bhooshan maharaj shivaji ke mitr tatha unake darabari kavi the. is sampraday ke any pramukh kaviyoan mean gop, rasik, sumati, govind, doolah (rachanakal 1750 se 1755 ee.), bairisal, gokulanath tatha padmakar haian. padmakar (1753 se 1832 ee.) ko ritikal ka antim alankarik kavi kahana chahie. kavi aur riti granthakar, donoan ke hi roop mean padmakar ka nam atyant prasiddh hua.

ras sampraday

ras sampraday ke antargat tosh tatha matiram ki khyati vishesh hai. tosh kavi ka 1637 ee. ka likha hua granth 'sudhanidhi' hai. isaki sarasata udaharanoan mean hai. lakshanoan mean koee vivechan sambandhi navinata nahian hai. isi prakar ka granth matiram (1617 ee.) ka 'rasaraj' hai. isamean shrriangar ka nayak-nayika bhedaroop mean varnan hai. matiram ke lakshan mahattvapoorn nahian haian, udaharan avashy b de hi saras, komal tatha kalpanayukt haian. ras ke kshetr mean sabase mahattvapoorn kary achary dev (1673-1768) ka hai. dev ne ras par anek granth likhe haian, jinamean adhikatar shrriangar aur nayikabhed ki hi charcha hai aur ek hi prakar ke bhav any granthoan mean bhi aye haian. ras sambandhi bhavana pramukhat: 'bhavavilas', 'bhavanivilas' aur 'kavyarasayan' mean prakat huee hai. dev ne ras ke do bhed mane haian-laukik aur alaukik. dev ke pashchath kalidas, krishnabhatt, kumaramani, shripati, somanath, udayanabh, 'kavindr' das adi anek acharyoan ne nayikabhed aur ras par likha hai. parantu ras ke sambandh mean koee mahattvapoorn vichar prakat nahian hue haian. is sampraday ke any kaviyoan mean rasalin (aangadarpan, rasaprabodh), das, roopasahi, samanes, ujiyare, yashavant sianh, ramasianh ('ramanivas', 1782 ee.) padmakar, rasik, govind, beni pravin tatha kavy-saundary, donoan hi drishtiyoan se ramasianh tatha gval ka kary mahattvapoorn hai.

dhvani ke achary

hindi ritishastr ke antargat dhvani ke sarvapratham achary kulapati mishr haian. koormavanshi jayasianh ke lie inhoanne 'rasarahasy' ki rachana ki. 'rasarahasy' ka rachanakal 1670 ee. hai. kulapati ke vichar praudh aur pramanik haian, par koee navin vichar dekhane ko nahian milate. kulapati ke bad dev ne dhvani par likha hai. is kal ke any kaviyoan mean soorati mishr, kumaramani bhatt, shripati, somanath, bhikharidas, pratapasahi tatha ramadas ke nam vishesh roop se ullekhaniy haian. ritikal ke achary kaviyoan mean bhikharidas (rachanakal 1728-1750 ee.) ka nam prathamapanktiy hai. das ne 'rasasaraansh', 'chhandornavapiangal', 'kavyanirnay' aur 'shrriangaranirnay' granth kavyashastr par likhe. kavyashastr ki drishti se sabase praudh aur prasiddh granth 'kavyanirnay' hai, jisamean dhvani ka vivechan aur ras, alankar, gun, dosh adi ka varnan hai. hindi ritikavy (lakshanarahit kavy) ki parampara bhaktikal hi prarambh ho jati hai. kriparam, brahm (birabal), gang, balabhadr mishr, keshavadas, rahim tatha mubarak kalakram ki drishti se yadyapi bhaktikal ke antargat ate haian, parantu unaki kavyapaddhati pray: ritipradhan hi thi. unake krititv mean pramukh dhyan kavy rachana ka hai aur koee yadi hai to gaun. ritikavy ki prerana mukhyat: achary keshavadas aur akabar ke darabari kaviyoan se hi prapt huee thi. is parampara ke sath kavy ki ek svachchhand dhara ka vikas hua, jisake pravah ne ritikal mean samast kavy rasikoan ko ot-prot kar diya.

any kavi

is yug ke riti-kaviyoan mean sabase pratham senapati (1589 ee.) ka nam ata hai. inaka prasiddh granth 'kavittaratnakar' hai. senapati ki vishesh prasiddhi unake prakriti chitran tatha shleshachamatkar ke karan hai. 'kavittaratnakar' ki rachana san 1649 ee. mean huee. ritikavy ki is pratham mahattvapoorn rachana ne hindi ritikavy ko atishay prerana pradan ki, isamean sandeh nahian. biharilal (1603-1662 ee.) ritikavy ke sarvashreshth kavi haian aur unaki yah khyati unake anyatam granth 'satasee' par adharit hai, jise unhoanne jayapur ke maharaj jayashah ke adesh par likha tha. muktak rachana hote hue bhi satasee mean satasee ka dhyan alankar, ras, bhav, nayika-bhed, dhvani, vakrokti, riti, gun adi sab par hai aur sabhi ke sundar udaharan isamean haian.

riti-parampara ka palan karate hue aur bhaee hote hue bhi bhooshan (1613-1715) ki prakriti matiram ke bilkul viparit hai. bhooshan ka kavy ojapoorn aur vir ras se ot-prot hai. at: ritikavy ki shrriangarik parampara ka anugaman n karake ye vir-parampara ka marg prashast karane vale haian. vir ras par likhane vale to ritikal mean aur bhi kavi haian, par riti parampara par vir kavy likhane vale bhooshan akele haian. shivaji ki virata tatha any gunoan se prerit bhooshan ka 'shivarajabhooshan' alankarik saundary se bharapoor hai. lalit shabdavali mean komal bhavanaoan ko vyakt karane vale sukumar kalpana ke kavi matiram (1617 ee.) ka kavy ritikavy ka pratinidhitv karata hai. unake granth 'lalitalalam', 'rasaraj', 'alankarapanchashika' adi mean yadyapi lakshan diye hue haian, phir bhi pradhanata udaharan kavy ki hai. at: unaki ganana ritishastriyoan mean adhik riti-kaviyoan mean hoti hai.

ghananand (rachanakal 1658 ee.) prasiddh premi, bhakt aur kavi the. unaka dhyan alankar, riti, vakrokti, nayika-bhed, ras adi ki or nahian hai, phir bhi inaki rachana mean alankarik chamatkar tatha shrriangar ke sanyog aur viyog, donoan hi pakshoan ka itana dakshatapoorn varnan hai ki riti-parampara ka prayas usase spasht lakshit hota hai. ghananand ka 'sujanasagar' ritikavy ke prasiddh granthoan mean ek hai. dev (1673 ee.) ko achary aur kavi, donoan hi roopoan mean saphalata prapt huee hai. unake krititv mean maulikata tatha kavitvashakti ka vilakshan sanyog hua hai. bhav ki pak d, sookshm nirikshan, bhasha par adhikar, chhand ki gati, shabdavarnamaitri, sarasata aur uktivaichitry, sab milakar dev ki rachana ko smaraniy banate haian. manav svabhav ka unhean b da sookshm jnan tha. apane granth 'bhavavilas' ki rachana dev ne 16 varsh ki avastha mean ki thi.

bhikharidas (rachanakal 1728-1750 ee.) achary aur kavi, donoan hi roopoan mean utkrisht haian. jahaan apane granthoan mean inhoanne dhvani, alankar, ras, nayika-bhed, chhand adi ke lakshan aur vivechan prastut kiye haian, vahaan unake udaharanoan dvara prastut kavita ritikavy ka sundar namoona hai. bhikharidas ke samakalin rasalin (saiyad gulam nabi bilagrami) ka kavy b da hi chutila hai aur uktichamatkar ke karan inake dohe atyant prasiddh haian. inake likhe do granth mile haian-'aangadarpan' aur 'rasaprabodh'. beni prabin (1753-1833 ee.) ritikavy ke antim pratibhasampann kavi haian. inake granth 'jagadvinod' tatha phutakar chhandoan mean ritikavy ki pravrittiyoan ka sundar parichay milata hai. padmakar mean bhavavivriti ki vilakshan shakti hai. gval (rachanakal 1822-1861 ee.) bhi padmakar ki paripati par haian. inaki bhasha adhik praanjal n hokar bazaroopan liye hai. phir bhi inake varnan sundar haian.

ritikalin kavy ki bhasha

ritikalin kavy pray: brajabhasha tatha usake sthaniy roopoan mean likha gaya. adhikaansh kavy rajashray mean likha gaya tha. adhik pravritti alankrit kavy likhane ki rahi hai. shrriangar ke antargat kam-vasana aur nari-saundary ka chitran hua hai, kahian-kahian bhakti-bhavana bhi dikhaee de jati hai. kuchh rachanaoan mean vir-bhavana, niti-upadesh, lok jnan, vyavahar adi se sambandhit samagri milati hai. is yug ke kaviyoan ka jivan ke prati drishtikon adhyatmik n hokar aihik adhik hai.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

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