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."

Tuesday, October 06, 2020

केशवसुत कसले मेले, केशवसुत गातची बसले ... माझी आई गेल्यावर सांत्वन करणारे शब्द...Roger Penrose

 सर रॉजर पेनरोज यांना नोबेल पुरस्कार मिळाला हे ऐकल्यावर खूप आनंद झाला कारण जानेवारी २००६ मध्ये माझी आई वारल्यावर त्यांचे वाचलेले शब्द मनावर सर्वात जास्त फुंकर मारून गेले... (डिसेंबर २ २००७ची माझी पोस्ट)

“…I think there is a positive side to this picture of space and time being laid out there as 4 dimensions, because it tells you that all times are there once and it can affect the way one thinks about people who have died.

I mean, I remember thinking in this kind of way when my mother died. In some sense she was still there because her existence is still out there in space/time although in our time she is not alive. A colleague of mine had a son who died in tragic circumstances and I presented this idea to him and it helped his understanding also.

This was before I heard that Einstein had a colleague died and he wrote to the man's wife that Bessa was still out there, and that somehow this was reassuring. I certainly think this way often, that space/time is laid out and that things in the past and things in the future are out there still…"

 "So this means that in a sense, the present past and future are out there, and that also gives us a very deterministic view of the world. We have no control of what happens in the future because its all laid out. I think the trouble that people have with this idea is that you think the future is under your control, to some degree, and so this means that if the future's laid out then in a sense its not under your control.

The question of the passage of time is something the scientists have rather set aside, and taking the view that its not really physics, it's a subjective issue; and subjective questions are not part of science. Now when you start talking about phenomena like one's own perception of the passage of time, then that is a subjective thing. And that's almost a taboo subject for science because it's subjective. The physical world at least according to Relativity, is out there, and there is no flow of time, it's just there; whereas our feeling (we have this feeling of the passage of time) are intimately connected to our perceptions."

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नको, नको, का आपण ह्यापुढ भटकायच......GA's Epigraph

No, No, Why further should we roam  

 Since every road man Journeys by,
Ends on a hillside far from Home
Under an alien sky
- Walter de la Mare 

नको, नको, का आपण ह्यापुढ भटकायच
कारण माणसान तुडवलेला प्रत्येक रस्ता, 
संपतो  एखाद्या टेकाडावर  घरापासून लांब
 परक्या आकाशाच्या  खाली 
 - वॉल्टर डी ला मेअर 
  (अनुवाद माझा)
 
हा 'रमलखुणा', १९७५ चा epigraph मला Walter de la Mare यांच्या मी बघितलेल्या कोणत्याही कविता संग्रहात मिळालेला नव्हता ...

Google Books वरती तो ऑक्टोबर २०१८ मध्ये मिळाला त्यावेळी खूप आनंद झाला... पूर्ण कविता खाली पहा...

जीएंनी ही कविता बहुदा जर्नल मध्ये न बघता कविता संग्रहातच बघितली असणार...

कवितेला शीर्षक नाही
POEM
BY WALTER DE LA MARE

'This is the end': the anguished word
Scarce stirred the air. She bowed her
head.
No sign I made that heart had heard;
I, too, was weary and sped.

Above us loomed the night-black tree;
Beneath, a valley in shadow lay;
A waning moon beyond the sea
Cast a faint sickly ray.

Once, 'Oh, have courage!' had been
my cry;
Now mutely aghast I gazed into
A face distorted, caught the sigh
That shook her through and through

No, no. Why further should we roam,
Since every road man journeys by  
 Ends on a hillside far from home
Under an alien sky;

Where souls disconsolate and sick
That Valley scans each treads alone,
And a Sea whose menace leaves the
quick
Colder than churchyard stone.

(The Living Age, Volume 319, 1925)
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