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."

Monday, May 18, 2026

दुर्गाबाई कॉवेलच्या व्हिक्टोरियन फाजील ईश्शबाईला बधणाऱ्या नव्हत्या...Kacchapa Jataka 273

 

विलास सारंग त्यांच्या लेखक म्हणून कारकिर्दीत पहिल्या काळात दुर्गाबाईंकडे लक्ष देत नसावेत असे स्पष्ट दिसते पण जसे ते टिकावू अशा भारतीय प्राचीन वाङ्मयाकडे , बुद्धाकडे वळले , त्यांना दुर्गाबाईंची महानता लगेच समजली ...
त्यांच्या 'लिह्त्या लेखकाचं वाचन' मध्ये २०११ च्या आवृत्तीत पान ८६ वर काय लिहतात पहा :
 

 त्याच लेखात ते पुढे लिहतात :
 

 (कै सारंगांना त्यावेळी प्रकृतीमुळे एकच हात उचलता येत होता , म्हणून काहीसा डार्क ह्युमर दोन हाती नमस्काराच्या ऐवजी एकहाती सलाम, कॉवेल म्हणजे Edward Byles Cowell, FBA (23 January 1826 – 9 February 1903) )
 
त्या जातक कथेचं नाव आहे  :The Story about the Biting Turtle चावणाऱ्या कासवाची गोष्ट  कच्छप जातक २७३  

 The Bodhisatta was once an ascetic. He lived alone in the Himalayas, and while he was sitting in daily meditation in his leaf hut, a mischievous, horrible monkey would come and ejaculate in his ear. But being blissfully calm, the Bodhisatta was not disturbed and did not stop him. One time the monkey saw a turtle sunning itself with its mouth open and he stuck his penis in it. The turtle bit down hard, leaving the monkey in agony. He realized that only the Bodhisatta could end his suffering, so he lifted the turtle with both hands and went to see him.

It looked like the monkey was holding an alms bowl, so the Bodhisatta jokingly asked, “Who are you, a brahmin? Where did you go to collect so much food?” implying the monkey was greedy. The monkey replied, “I’m just a foolish monkey who touched something I shouldn’t have. Set me free and I will go away.” The Bodhisatta said, “The marriage between your clans has been consummated: turtle, you can stop having sex now.” On hearing the Bodhisatta’s words, the turtle and the monkey released their grips. They both showed respect to the Bodhisatta and left, the monkey running far away, never to return.

The monkey and the turtle were earlier births of two high-ranking soldiers who hated each other and spoke rudely every time they met. Neither the king nor their friends and family could set them right. One day the Buddha divined that these two men were close to having a spiritual breakthrough, so the next morning he went out collecting alms at their houses. While sitting with them, the Buddha preached about loving-kindness and dharma so eloquently that they both became disciples. The two soldiers forgave each other and were harmonious from then on.

Later, when the Buddha heard some of his disciples discussing how he had humbled the two soldiers, he told them this story so they knew that he had also reconciled the same two men in previous lives. 

 

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