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.”
Friedrich Nietzsche: “Everybody wants the same, everybody is the same: whoever feels different goes voluntarily into a madhouse.”
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);...”
"... 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....."
John Gray: "Unlike Schopenhauer, who lamented the human lot, Leopardi believed that the best response to life is laughter. What fascinated Schopenhauer, along with many later writers, was Leopardi’s insistence that illusion is necessary to human happiness."
Justin E.H. Smith: “One should of course take seriously serious efforts to improve society. But when these efforts fail, in whole or in part, it is only humor that offers redemption. So far, human expectations have always been strained, and have always come, give or take a bit, to nothing. In this respect reality itself has the form of a joke, and humor the force of truth.”
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."
Friday, October 23, 2009
Who is the Greatest Indian Bilingual Intellectual?
"We are often told that an era is opening in which we are to see multitudes of a common sort of readers, and masses of a common sort of literature; that such readers do not want and could not relish anything better than such literature, and that to provide it is becoming a vast and profitable industry. Even if good literature entirely lost currency with the world, it would still be abundantly worth while to continue to enjoy it by oneself. But it never will lose currency with the world, in spite of momentary appearances; it never will lose supremacy. Currency and supremacy are insured to it, not indeed by the world's deliberate and conscious choice, but by something far deeper, -- by the instinct of self- preservation in humanity."
"The first traces of the Konkani language were written by Sant Namdev..."
Ramachandra Guha has written an essay that
"interprets the rise and fall of the bilingual intellectual in modern India. Making a distinction between functional and emotional bilingualism, it argues that Indian thinkers, writers and activists of earlier generations were often intellectually active in more than one language.
Now, however, there is an increasing separation of discourses – between those who operate exclusively in English and those who operate in the language of the state alone.
The decline of the bilingual intellectual is a product of many factors, among them public policy, elite preference, new patterns of marriage, and economic change."
(Economic & Political Weekly, August 15 2009)
While reading Guha' essay, my thoughts strayed to arguably the greatest bilingual intellectual of India: Sant Nāmdev (c.1270-c.1350 CE)
He wrote in Marathi, Konkani, Hindi and Punjabi. Sixty-one of his compositions are included in the Guru Granth Sahib.
Oh my word! He knew how to write!
One of his Hindi abhangas:
एकै पाथ र धरिए भावो। दुजै पाथर धरिए पावो।
जे एहु देवा तो ओहु भी देवा ॥
(a stone makes a step on which we plant our foot, another stone makes an image of god in which we put our faith and worship it. Both are really stones. The difference is in belief.)
Namdev's resume is still not finished!
M V Dhond म वा धोंड argues that it was Namdev who created one of the most enduring 'myths' of India- Lord Vitthal.
Namdev animated Vitthal. Vitthal started walking and talking.
Namdev dragged Vitthal to the homes of his devotees and made him do menial work for them.
[ऐसा विटेवर देव कोठें! ("Aisa Vitevar Dev Kothe!") 2001]
Namya's poetry will never lose currency with the world, in spite of momentary appearances; it never will lose supremacy. Currency and supremacy are insured to it, not indeed by the world's deliberate and conscious choice, but by something far deeper, -- by the instinct of self- preservation in humanity.
This is how I saw the following picture: the artist (say Namdev) creates the myth (say Lord Vitthal) and the myth in turn places a laurel wreath on the artist's head. (Vasant Sarwate is a big fan of Steinberg. I should ask him.)
Artist: Saul Steinberg, The New Yorker, Jan 6 1962