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."

Wednesday, March 11, 2026

25 Years After Bamiyan Buddhas...So richly and brightly were they decorated that...

 25 years ago, The Taliban began the destruction of the Bamiyan Buddhas on March 2, 2001, and completed the demolition over several days that same month

 Edmund Richardson, “Alexandria: The Quest for the Lost City”, 2021:

“…The gigantic Buddhas were almost 1,500 years old. The smaller Buddha, 115 feet tall, was constructed in the middle of the sixth century ad. The larger Buddha, which stood even taller, at 174 feet, joined it around half a century later. The Buddhas did not mark a serene pilgrimage site on the edges of the known world: Bamiyan was, at the time, a riotous stop on the Silk Road. The Buddhas were painted in wild, vivid colours: incandescent red for the larger and blinding white for the smaller. So richly and brightly were they decorated that the Chinese traveller Xuanzang thought one of them was made entirely of brass.

But Buddhism had been swept out of Afghanistan in the wake of the Islamic conquest of the region. Not even the stories remained....

...Standing at the foot of the smaller Buddha, Masson spotted a flight of stairs ascending into the rock walls. He followed them uncertainly. The passageway was narrow and dark, carved out of the red stone of the cliffs. The walls and ceiling seemed to press in on him. Masson climbed higher and higher. The only light came from narrow slits cut in the rock.72 Through them, he caught glimpses of the Buddha: a fold of drapery, a gigantic arm, a pendulous earlobe. Outside, the world was hushed and still. A few plumes of black smoke rose on the wind.

Then Masson emerged into the light above the Buddha’s head and saw a world more beautiful, and stranger, than he had ever dared to imagine. Outside, the winter sun shone on clear, bright drifts of snow. Close to the top of the cliff-face, within the caves, lapis lazuli and gold shimmered in shafts of sunlight. Everywhere Masson looked there were domes, intricate carvings and impossibly beautiful paintings. This was no footnote in history: this was an entire lost civilisation, unknown to western scholarship. It was like seeing colour for the first time: he realised that here in Afghanistan, there was a whole world of wonders waiting to be discovered.

Masson was dizzy with awe. Even his sketches, after years of sober black and white, suddenly spring into full colour. At that moment, looking down on Bamiyan, he knew that he wanted to tell the story of Afghanistan. He had no idea how: he knew that he was ‘standing only on the threshold of discovery’.75 But, inside, his heart was dancing. ‘Inveni portum,’ he scribbled on a pencil sketch of the caves. ‘Spes et Fortuna valete.’ ‘I have reached safe harbour. Farewell, hope and fortune. You have played your games with me: now, play them with others.’

That night, the sky was full of falling stars…”

(Charles Masson is the central figure in Edmund Richardson’s book Alexandria: The Quest for the Lost City, described as an ordinary, working-class Englishman who deserted the East India Company army to become a renowned 19th-century explorer, archaeologist, and spy in Afghanistan. He is credited with discovering the ancient city of Alexandria Beneath the Mountains.)

 
a 19th-century lithograph by French artist Xavier Raymond depicting the two colossal Bamiyan Buddhas

 

No comments: