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."

Sunday, August 17, 2014

Devaki Unlike Danaë Did Not Meet a Titian

Today August 17 2014 is Krishna Janmashtami (कृष्ण जन्माष्टमी)


Sheila Hale, 'Titian His Life', 2012: 

"...The most we can say is that, although Titian’s portrayals of women inviting or – in the case of his two versions of the Danaë – actually engaging in the sexual act were painted for rich men to enjoy in private, they are the work of an artist who loved women and understood them with a tenderness and understanding that may have eluded his erotomaniacal best friend, who wore his sexuality like a badge of honour while Titian revealed his in a way that speaks to us across the centuries more persuasively than words..."  

 There are so many parallels between Greek and Hindu mythologies.

I recently realised the common theme in Devaki's and Danaë's.

Although great literature based on Hindu mythology exists in India, the great paintings based on them, unlike Greek mythology, don't.

A case in point is the following painting based on the myth of Danaë. ( "Disappointed by his lack of male heirs, Acrisius asked an oracle if this would change. The oracle told him that he would be killed by his daughter's son. Danaë was childless and, meaning to keep her so, he shut her up in a bronze tower or cave. But Zeus came to her in the form of golden rain, and impregnated her. Soon after, their child Perseus was born..."...Perseus goes on to kill Acrisius...)



Artist: Titian, 'Danaë with Eros', c 1545

Michael O'Sullivan: 

"..., what’s most erotic about the painting is, I think, the woman’s right hand, the fingers of which are shown raking sensuously through a clutch of rumpled bed linen. The effect isn’t quite porn, but it’s erotic as heck, the frankly carnal specificity of the gesture barely veiled by what Brown calls the painting’s “mythological gloss.” The woman in “Danaë” has the weight of flesh..."

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