मेघदूत: "नीचैर्गच्छत्युपरि च दशा चक्रनेमिक्रमेण"

समर्थ शिष्या अक्का : "स्वामीच्या कृपाप्रसादे हे सर्व नश्वर आहे असे समजले. पण या नश्वरात तमाशा बहुत आहे."

G C Lichtenberg: “It is as if our languages were confounded: when we want a thought, they bring us a word; when we ask for a word, they give us a dash; and when we expect a dash, there comes a piece of bawdy.”

C. P. Cavafy: "I’d rather look at things than speak about them."

Martin Amis: “Gogol is funny, Tolstoy in his merciless clarity is funny, and Dostoyevsky, funnily enough, is very funny indeed; moreover, the final generation of Russian literature, before it was destroyed by Lenin and Stalin, remained emphatically comic — Bunin, Bely, Bulgakov, Zamyatin. The novel is comic because life is comic (until the inevitable tragedy of the fifth act);...”

सदानंद रेगे: "... पण तुकारामाची गाथा ज्या धुंदीनं आजपर्यंत वाचली जात होती ती धुंदी माझ्याकडे नाहीय. ती मला येऊच शकत नाही याचं कारण स्वभावतःच मी नास्तिक आहे."

".. त्यामुळं आपण त्या दारिद्र्याच्या अनुभवापलीकडे जाऊच शकत नाही. तुम्ही जर अलीकडची सगळी पुस्तके पाहिलीत...तर त्यांच्यामध्ये त्याच्याखेरीज दुसरं काही नाहीच आहे. म्हणजे माणसांच्या नात्यानात्यांतील जी सूक्ष्मता आहे ती क्वचित चितारलेली तुम्हाला दिसेल. कारण हा जो अनुभव आहे... आपले जे अनुभव आहेत ते ढोबळ प्रकारचे आहेत....."

Kenneth Goldsmith: "In 1969 the conceptual artist Douglas Huebler wrote, “The world is full of objects, more or less interesting; I do not wish to add any more.”1 I’ve come to embrace Huebler’s ideas, though it might be retooled as “The world is full of texts, more or less interesting; I do not wish to add any more.” It seems an appropriate response to a new condition in writing today: faced with an unprecedented amount of available text, the problem is not needing to write more of it; instead, we must learn to negotiate the vast quantity that exists. How I make my way through this thicket of information—how I manage it, how I parse it, how I organize and distribute it—is what distinguishes my writing from yours."

Tom Wolfe: "The first line of the doctors’ Hippocratic oath is ‘First, do no harm.’ And I think for the writers it would be: ‘First, entertain.’"

विलास सारंग: "… इ. स. 1000 नंतर ज्या प्रकारची संस्कृती रुढ झाली , त्यामध्ये साधारणत्व व विश्वात्मकता हे गुण प्राय: लुप्त झाले...आपली संस्कृती अकाली विश्वात्मक साधारणतेला मुकली आहे."

Monday, April 27, 2026

For Proust, Monet’s Lilies Symbolized the Transformation of Life into Art...But Not Life of Frog on a Lily Pad!

Jackie Wullschläger, "Monet: THE RESTLESS VISION", 2024:

"...Thirty years later, in the first volume of À la recherche du temps perdu, Proust alludes to Monet’s water lilies. On a walk, the narrator watches the river Vivonne ‘choked with water-plants’, ugly and disordered, ‘suggesting certain victims of neurasthenia … and … those wretches whose peculiar torments, repeated indefinitely throughout eternity, aroused the curiosity of Dante’. Then comes a property whose owner ‘made a hobby of aquatic gardening, so that the little ponds into which the Vivonne was here diverted were aflower with water-lilies’. In the depths, the narrator now sees ‘a clear, crude blue verging on violet, suggesting a floor of Japanese cloisonné. Here and there on the surface, blushing like a strawberry, floated a water-lily flower with a scarlet centre and white edges.’  The gardener/artist has spun beauty and meaning from the chaos of nature and the mind. For Proust, Monet’s lilies symbolized the transformation of life into art.

The painter Elstir in À la recherche du temps perdu is partly based on Monet. In one of his seascapes, Proust writes, the artist ‘had felt so intensely the enchantment that he had succeeded in transcribing, in fixing for all time upon his canvas, the imperceptible ebb of the tide, the throb of one happy moment’.16  It is a description of the new painting which Monet inaugurated – painting which is expansive, fluid, and never stales because it is fed by the flux of so rich an inner life..."


 Artist: Jared Nangle, The New Yorker, November 2024

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