Sarat Chandra Chattopadhyay Quotes
“Why must I cling to the customs and practices of a particular country forever, just because I happened to be born there? What does it matter if its distinctiveness is lost? Need we be so attached to it? What's the harm if everyone on earth shares the same thoughts and feelings, if they stand under a single banner of laws and regulations? What if we can't be recognized as Indians any more? Where's the harm in that? No one can object if we declare ourselves to be citizens of the world. Is that any less glorious?”
“...if true love breaks as easily as a delusion, on what can we rely? What will people pin their hopes on?" [Nilima]
"They'll have the sweet, intimate memories of a lost paradise, and beside it a sea of sorrow.... People looking on from outside think all is lost... What remains when everything is lost can be held in the palm, like a jewel. It can't be flaunted in a pageant, so the lookers-on are disappointed and jeer as they return home.." [Kamal]
"...Jewels are not meant for everybody, certainly not for the rabble. People who're only happy when decked out with gold and silver from top to toe won't understand the value of your tiny diamonds and gems. Those who want a lot feel secure only after tying knot upon knot. They put a price on something only by its weight and show and bulk. But it's useless to try and show the sunrise from a western window..[Nilima]”
“... But I'm annoying you to no purpose with my arguments. A person whose house is only open on the west can't see the sun rise at dawn; it's only seen when the sun sets at dusk. If one tries to compare the color and appearance of the two, one will go on arguing forever...
...The fault lies not with the vision but with the closed windows. If you look out of only one opening till the day you die, you'll ever see anything new.”
“Women's liberty", "women's independence" are words on everybody's lips these days, but they stay on the lips and don't go any further. Do you know why? I've found out that liberty can be obtained neither by theoretical arguments, nor by pleading justice and morality, nor by staging a concerted quarrel with men at a meeting. It's something that no one can give to another - not something to be owed or paid as a due. ..you can easily understand that it comes of its own accord - through one's own fulfillment, by the enlargement of one's own soul.”
“Even today, regardless of the quarrels women may pick in the cause of emancipation, the reality is that, in the present world order, it's the men who eventually grant emancipation, not we women. ... it's the masters who freed the slave of the world, people belonging to the masterclass who fought for the cause. The slaves didn't earn their freedom by wrangling or arguing. That's the way things are. It's the law of the world: the strong emancipate the weak from the bondage of the strong. So also, men alone can liberate women. The responsibility lies with them.”
“When men speak of love, when they profess it in so many ways, we listen. Even when we do not love, we are loath to hurt you, even when we are disgusted, we hide our aversion, we do not say bluntly “We do not love you.” Instead, we often put on a very good show of loving, and if at some point, the mask slips, the men cry out “You have betrayed me!” and everyone listens, everyone sympathizes. ”
“Chondromookhi says she loves me. I don’t want it, don’t want it. All the world’s a stage, people put on masks, they become thieves, beggars, kings, queens – they make love, they speak loving words, they weep, as though it was all real. Chondromookhi acts in a play – and I watch, but the one I remember – how everything changed in a moment! Where did she go, and where did I end? Now I must play act the rest of my life! A drunk! and this one – what of her? Well, what of her! No hope – no happiness – no end. Bravo! the play ends – Bravo!”
“It’s not in the nature of experienced and intelligent people to precipitately form an opinion in the instant that they are faced with something. They examine the object or the problem in depth, looking at it from this side and that before proclaiming its faults or its advantages. However, there is another type of persons who act exactly in the opposite way, they do not have the patience to think for very long about anything. No sooner that something comes into their ken, they know instantly that it is good or it is bad, scrutiny is too much of an effort for them, and logic is replaced with a sort of blind faith. For these people, if fate is kind, the highest success is theirs; if luck is against them, they descend to the darkest depths of life, and there they lie like stones, blind to light and hope. To this latter class of people belonged Devdas.”
“पूरी तरह याद बनी हुई है; तथा इस आदर्श हिन्दू समाज के सूक्ष्माति-सूक्ष्म जाति-भेद के विरुद्ध एक विद्रोह का भाव आज भी मेरे मन से नहीं जाता। सम्भव है, यह जाति-भेद का सिद्धान्त बहुत ही अच्छा हो; जब कि इसी उपाय से सनातन हिन्दू जाति आज तक बची हुई है, तब इसकी प्रचण्ड उपकारिता के सम्बन्ध संशय करने के लिए या प्रश्न करने के लिए और कुछ शेष नहीं रहता। कहीं कोई”
Sarat Chandra Chattopadhyay
- Date of birth: September 15, 1876
- Died: January 16, 1938
- Born: in Debanandapur, Hooghly, British Indian Ocean Territory.
- Description: Complete works of Sarat Chandra (শরৎ রচনাবলী) is now available in this third party website:
http://sarat-rachanabali.becs.ac.in/i...Sarat Chandra Chattopadhyay (also spelt Saratchandra) (Bengali: শরৎচন্দ্র চট্টোপাধ্যায়) was a legendary Bengali novelist from India. He was one of the most popular Bengali novelists of the early 20th century.His childhood and youth were spent in dire poverty as his father, Motilal Chattopadhyay, was an idler and dreamer and gave little security to his five children. Saratchandra received very little formal education but inherited something valuable from his father—his imagination and love of literature.He started writing in his early teens and two stories written then have survived—‘Korel’ and ‘Kashinath’. Saratchandra came to maturity at a time when the national movement was gaining momentum together with an awakening of social consciousness.Much of his writing bears the mark of the resultant turbulence of society. A prolific writer, he found the novel an apt medium for depicting this and, in his hands, it became a powerful weapon of social and political reform.Sensitive and daring, his novels captivated the hearts and minds of thousands of readers not only in Bengal but all over India.Some of his best known novels are Palli Samaj (1916), Charitraheen (1917), Devdas (1917), Nishkriti (1917), Srikanta in four parts (1917, 1918, 1927 and 1933), Griha Daha (1920), Sesh Prasna (1929) and Sesher Parichay published posthumously (1939)."My literary debt is not limited to my predecessors only. I'm forever indebted to the deprived, ordinary people who give this world everything they have and yet receive nothing in return, to the weak and oppressed people whose tears nobody bothers to notice and to the endlessly hassled, distressed (weighed down by life) and helpless people who don't even have a moment to think that: despite having everything, they have right to nothing. They made me start to speak. They inspired me to take up their case and plead for them. I have witnessed endless injustice to these people, unfair intolerable indiscriminate justice. It's true that springs do come to this world for some - full of beauty and wealth - with its sweet smelling breeze perfumed with newly bloomed flowers and spiced with cuckoo's song, but such good things remained well outside the sphere where my sight remained imprisoned. This poverty abounds in my writings."