मेघदूत: "नीचैर्गच्छत्युपरि 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: "… . . 1000 नंतर ज्या प्रकारची संस्कृती रुढ झाली , त्यामध्ये साधारणत्व विश्वात्मकता हे गुण प्राय: लुप्त झाले...आपली संस्कृती अकाली विश्वात्मक साधारणतेला मुकली आहे."

Monday, January 10, 2022

Ahalya and Valmiki, Ovid and Natural World


“...On seeing Janaka’s sacred city, all the sages had words of commendation and praise for Mithila and worshipped it. Raghava saw that there was a hermitage in a grove near Mithila. ‘This looks like a beautiful hermitage. Why has it been abandoned by the sages? O illustrious one! I wish to hear about it. Whose hermitage was it earlier?’ Hearing the words spoken by Raghava, the immensely energetic and great sage, Vishvamitra, eloquent in the use of words, replied. ‘O Raghava! I will tell you with pleasure. Hear the truth about whose hermitage this was and which great-souled one cursed it in rage. O best among men! Earlier, it belonged to the great-souled Goutama. This hermitage was divine and it was worshipped even by the gods. Earlier, he practised austerities here, together with Ahalya. O prince! The immensely illustrious one spent innumerable years here. Discerning that there was an opportunity, the thousand-eyed one, Shachi’s husband, assumed the garb of a sage. He came to Ahalya and addressed her in these words. “O one who is well proportioned! Those who seek pleasure do not wait for the time of conception to arrive. O slender-waisted one! I desire to have intercourse with you.” O descendant of the Raghu lineage! She knew that it was the one with the one thousand eyes in the garb of a sage. However, because of her curiosity, the evil-minded one acceded to what the king of the gods wanted. Satisfied in her heart of hearts, she told the best of the gods, “O best among the gods! I have been satiated. O lord! However, leave this spot quickly. O lord of the gods! O one who shows honours! Always protect me and your own self.” Indra laughed at these words and told Ahalya, “O one with the excellent hips! I am also satiated. I will go back to where I have come from.” After the act of intercourse, he emerged from the cottage. O Rama! He was terrified and scared that Goutama might return. He saw that the great sage, Goutama, was entering. He was full of the strength of austerities and the gods and danavas found him impossible to withstand. He blazed like the fire and was wet with water from various tirthas. The bull among sages arrived there, after collecting kindling and kusha grass. On seeing him, the lord of the gods was terrified. His face bore the marks of distress. Seeing the one with the one thousand eyes, attired in the garb of a sage, the sage, full of good conduct, became angry. He spoke these words to the one with evil conduct. “O evil-minded one! You have assumed my form and have done this. Since you have done what should not have been done, you will become infertile.” The great-souled sage, Goutama, said this in rage and instantly, the testicles of the thousand-eyed one fell down on the ground. Having cursed Shakra, he also cursed his wife. “You will reside here for many thousands of years. Subsisting on air and without food, you will torment yourself through austerities. You will sleep on ashes. You will live in this hermitage, unseen by all creatures. When the invincible Rama, Dasharatha’s son, arrives in this terrible forest, you will be purified. O one who is evil in conduct! When he becomes your guest, you will lose your avarice and confusion. You will then regain your own form and find delight with me.” The extremely energetic Goutama spoke in this way to the one who was evil in conduct. He abandoned this hermitage, once frequented by siddhas and charanas. The great ascetic performed austerities on a beautiful summit in the Himalayas.’...”

(Chapter 1, 47, ‘Bala Kanda’ , ‘The Valmiki Ramayana Voulme 1’ , Translated by Bibek Debroy)

"... I also wonder if my readings of Ovid over the last few years have increased my awareness of the natural world. In his Metamorphoses, human figures get changed to stones, trees, springs, bears, bats, horses, echoes, swallows, stars. Sometimes, the transformations come in the form of protection—be a bay-leafed laurel tree instead of raped by Apollo. And sometimes in the form of punishment—be a spider and forevermore weave webs for your hubris. A moment from the sad story of Dryope stays with me...."

 Diana and Actaeon from a set of Ovid's Metamorphoses

Actaeon accidentally stumbles upon Diana, goddess of the hunt, during her bath in the woods. As her attendants quickly cover her up, Diana angrily points her powerful finger at Actaeon, turning him into a stag—a male deer—with antlers sprouting from his head!

Also see another great picture on the subject.

The Death of Actaeon, c.1559-75
 
Artist: Titian  1490-1576

Jonathan Jones of The Guardian wrote:
"Actaeon accidentally saw the goddess Diana naked when he was out hunting, in a classical myth that Titian took from Ovid’s Metamorphoses. She punished him by turning him into a stag and he was torn to pieces by his own hounds. Titian paints this moment of transformation and horror as a sensual melancholy feast of autumnal colour. Actaeon is still part-human as the dogs take him. The landscape is equally ambiguous – a dappled yellow and brown woodland given a texture like matted leaves by rich, freely expressive brushwork. Diana is much more clearly formed as if only she was entirely real. The world of mortals is ever-shifting, our knowledge of ourselves and nature unreliable, says Titian in this late, evocatively unfinished masterpiece."