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."

Sunday, November 11, 2018

एक युद्ध जमा झाले ....A Peace To End Peace...Otto Dix's Lady with Mink and Veil

#Armistice100

World War I ended, 100 years ago, on November 11 1918.


बाळ सीताराम मर्ढेकर:
"...
पावसाळे आले गेले;
दोन युद्धे जमा झाली;
रस्त्याकडां वीजबत्ती
कितीकदां आली गेली.
...."
(पृष्ठ ६१, 'मर्ढेकरांची कविता ', १९५९/१९७७)

Simon Heffer, Literary Review, November 2018
My favourite story about Armistice Day – reported by A J P Taylor in his English History 1914–45 – is inevitably contained in Guy Cuthbertson’s superbly researched and exhaustive survey of the day the Great War ended. Taylor (who, as Cuthbertson points out, was a schoolboy at the time and in bed with flu in Buxton) observed that ‘total strangers copulated in doorways and on the pavements. They were asserting the triumph of life over death.’ One of the strengths of this fine book is that the reader has the sensation that he or she actually took part in what, at the time, was regarded as the greatest day in the history of the world, though with his or her clothes on....”

Christopher Hitchens:
...If General Pershing’s fresh and plucky troops had not reached the scene in the closing stages of the bloodbath, universal exhaustion would almost certainly have compelled an earlier armistice, on less savage terms. Without President Wilson’s intervention, the incensed and traumatized French would never have been able to impose terms of humiliation on Germany; the very terms that Hitler was to reverse, by such relentless means, a matter of two decades later....” 

David Motadel, History Today, September 2014:
....The most important of all the German missions, however, was aimed at spreading revolt from Afghanistan into the Muslim borderlands of British India – the North-west Frontier – led by the Bavarian artillery officer Oskar Ritter von Niedermayer and his rival, the diplomat Werner Otto von Hentig. Although, after an odyssey through Arabia and Iran, Niedermayer and Hentig reached Afghanistan in 1915, they failed to convince local Muslim leaders to join the jihad.Overall, German-Ottoman attempts to employ Islam for their war effort failed....”

 The people of Brighton offered a warm welcome to the Indian soldiers sent to convalesce at the Sussex resort during the First World War. But the military authorities found much to be nervous about writes Suzanne Bardgett. History Today, March 2015:
 “....In a letter from February 1915, a Mahratta medical subordinate wrote: The people are so very good & kind that they make no difference between black & white. Everyone seeks every opportunity of becoming fast friends with us & of serving us in any way in their power. In the evening we always go for a walk. The people treat us very well indeed. Men and women alike greet us with smiling faces and take great pleasure in talking with us.
One thing that struck the Indians was that the English they were meeting behaved altogether better than those they had met back in India. Sub-Assistant Surgeon J.N. Godbole wrote to his friend in Poona: We do not hear the words ‘damn’ and ‘bloody’ at all frequently as in India. But this only applies to those who have not seen India. Those who have gnash their teeth at us, some laugh and some make fun, but there are not many who do this. The people here are charming. It is impossible to ask why they become so bad on reaching India...."

Bob Dylan:
"...
The First World War, boys
It came and it went
The reason for fighting
I never did get
But I learned to accept it
Accept it with pride
For you don't count the dead
When God's on your side.
..." 


Artist: Otto Dix, '.Lady with Mink and Veil', 1920

Lena Schipper writes about the painting in 1843 magazine:
"This unforgiving depiction of an ageing prostitute is typical of Dix, who sought to emphasise the ruin and moral degradation of Germany after the first world war. A soiled, ill-fitting night dress sliding off the woman’s shoulder to reveal a sagging cleavage makes her look ridiculous rather than enticing. Her face is painted in garish colours that succeed only in highlighting her bad teeth; the veil, meant possibly to lend an air of girlish flirtatiousness, merely emphasises the grotesque choice of colours. The mink, usually a symbol of wealth, high class or even royalty, is the final insult: piercing red eyes glare diabolically from its scruffy fur. Viewed next to works such as Jeanne Mammen’s “Ash Wednesday”, the painting illustrates the different ways in which male and female artists of the era looked at women."

Friday, November 09, 2018

Sakharam's Champa is Dead, This Time For Real....लालन सारंग

#लालनसारंग #सखारामबाईंडर
 
Writing Vijay Tendulkar’s विजय तेंडुलकर obit, Girish Karnad says:
“…Then came Sakharam Binder. It's not only Tendulkar's best play, but one of the masterpieces of Indian drama. When first performed, several political parties united to demand a ban on the play, and it had to be rescued by the courts. Its critics claimed to be scandalised by its overt sexuality. But one suspects that Tendulkar had once again hit a raw nerve, the basic middle-class hunger for property as a guarantee of security, and the ruthlessness this hunger could unleash. Lakshmi, a perfect embodiment of Hindu womanly virtues, manoeuvres a murder to keep the roof intact over her head, invulnerable in her sense of moral rectitude…”
(Outlook June 2, 2008)

I lived in Mumbai continuously only from mid-1983 to mid-1987 but I got lucky.

I watched नीळू फुले (Nilu Phule) and लालन सारंग (Lalan Sarang) perform सखाराम बाईंडर (Sakharam Binder) at साहित्य संघ ,गिरगाव (Sahitya Sangh,Girgaum) from the first or the second row.

I have yet to see a better performance than that on either Indian stage or Indian cinema's silver screen.

I understand he felt emotionally exhausted after every performance of Binder. Why not? I felt devastated watching him just once.




'बाइंडरचे दिवस', कमलाकर सारंग, १९८४/१९९९

कृतज्ञता : कमलाकर सारंगांच्या कार्याचे कॉपीराईट होल्डर्स

Thursday, November 08, 2018

न्हाणीतील शृंगार....श्याम जोशी सादर दिवाळी पाडवा स्नान....Shyam Joshi

#दिवाळीपाडवा

आज, नोव्हेंबर ८ २०१८,  बलिप्रतिपदा , दिवाळी पाडवा 



कलाकार: श्याम जोशी, वाङ्मय शोभा, दिवाळी १९५८

साध्या, बाळबोध रेषेतून, एका illustration मधून त्यांनी पाडव्याच्या आंघोळीतील शृंगार दाखविला आहे... त्यांच्यातला कार्टूनिस्ट कायम active असायचा:  बादली पडून सगळे पाणी  वाहून गेले  : ह्यात चित्रकाराच्या कलेची ताकत समजते... महाराष्ट्रातील दिवाळी पाडव्यावर ह्यापेक्षा सुंदर चित्र असूच शकत नाही...

टीप :.ज्या लोकांना पूर्वीच्या घरातील न्हाण्या परिचित आहेत, ज्यांनी त्या (किमान एकट्याने!) आंघोळ करण्यासाठी वापरल्यात, त्यांना हे चित्र जास्त भावेल

Tuesday, November 06, 2018

मी पाहू कशाला नभाकडे?...How to Make Your Victim Bare His Neck

#ThugsofHindostan

'Thugs of Hindostan' is being released on November 8 2018......recycling my post dated July 18 2016....

I recently learned one more time how poorly most of us are taught at school.

We were told (I forget the year) that Lord William Bentinck​ achieved the suppression of the thugs but no one told us, certainly not the text book, who exactly thugs were.

I thought they were like dacoits, like mythical Valya-koli (वाल्या कोळी): they stopped you in your track, robbed you and killed you.

I realized how wrong I was when I started reading Mike Dash's book 'Thug: The True Story Of India's Murderous Cult', 2005.

"....Any skilful party might have had three or four affairs a night without anyone being any the wiser for it. People knew not what Thuggee was, nor what kind of people Thugs were. Travellers were frequently reported to have been murdered by robbers, but people thought the robbers must be in the jungles; and never dreamed that they were murdered by the men they saw every day about them.

From the interrogation of Hurree Singh by William Sleeman, 1835..."

Thugs were the men you saw every day about you...Dash's book starts with a harrowing tell of the murder of an entire upper middle-class traveling family by the people who have been traveling with them and then leaving no trace whatsoever of their crime behind...quite chilling...


'Thug inveiglers induce an intended victim to bare his neck by pointing to the stars.', 1837

Artist: Unknown Indian artist at Lucknow

Sunday, November 04, 2018

गायतोंडे वाचून...Hello and Goodbye Vasudeo S. Gaitonde


 Jerry Saltz, Vulture, October 18 2018:
“...The lush new art-world documentary The Price of Everything shows us a system so waist-deep in hypermarketing and excess that it’s hard to look at art without being overcome by money, prices, auctions, art fairs, celebrities, well-known artists, and mega-collectors who fancy themselves conquistadors. In this, it’s a lot like most recent accounts of the art world — which are, all told, pretty accurate. I hate this toxic rot and junkie-like behavior. Yet I love art and the art world. I hate the portrait of that world contained in this movie, but I also recognize in it what I love....”

ऑक्टोबर २०१८मध्ये फेसबुक वरील एका जोरदार शिफारशींमुळे 'गायतोंडे', २०१६ हे सतीश नाईक यांनी संपादित केलेले पुस्तक घेतले.

गायतोंडे हे  एका दृष्टीने फार यशस्वी चित्रकार होते अस म्हटले पाहिजे कारण त्यांच्या चित्रांना  आज बाजारात प्रचंड किंमत आहे.  त्याचा उल्लेख पुस्तकात सुरवातीलाच (पृष्ठ ८) आहे.

पुस्तकात गायतोंडेंची काही चित्रे आहेत, त्यांच्या वर लिहलेले लेख आहेत, त्यांच्या मुलाखती आहेत, त्यांचे फोटो आहेत.

गायतोंडे फार मोठे कलावंत असतील पण मला त्यांची पुस्तकातील चित्र फारशी आवडली नाहीत. कळली तर अजिबात नाहीत. (मला दि. वसंत सरवटेंना गायतोंडेंच्या कलेबद्दल विचारायला आवडल असत. पण आम्हाला बोलायला इतर शेकडो विषय असायचे.)

मी हे पुस्तक चाळत, चाळत वाचणार आहे. मुलाखत माझा आवडता वाङ्मय प्रकार असल्याने त्या कडे पहिल्यांदा वळलो.

पृष्ठ १३८वर गायतोंडे म्हणतात : ".... मी हिंसेला सर्जनतेच्या विरोधी मानतो. हिंसा बरोबर घेऊन तुम्ही सर्जनशील कार्य करू शकत नाही असा माझा विश्वास आहे."

"हिंसा बरोबर घेऊन तुम्ही सर्जनशील कार्य करू शकत नाही" अस म्हणण हा पराकोटीचा भाबडेपणा आहे... मी करू शकत नाही म्हणाले असते तर ठीक होत....

युरोप मधील मध्ययुगीन रेनझान्स चळवळ ही हिंसेच्या खांद्यावर उभी आहे. जॉन ग्रे २०११ साली लिहतात:
"..."Don't be so gloomy," said Harry Lime, the sinister anti-hero of Graham Greene's Third Man, "in Italy for 30 years under the Borgias they had warfare, terror, murder and bloodshed, but they produced Michelangelo, Leonardo da Vinci and the Renaissance. In Switzerland they had brotherly love, they had 500 years of democracy and peace - and what did that produce? The cuckoo clock." Lime's history may not have been entirely accurate - the Swiss were a notably martial people during the early modern period, for one thing - but in suggesting that the Italian Renaissance was born of savage conflict, he was on to something.

A familiar view has it that, with the Renaissance, a highly civilised part of Europe turned away from medieval fanaticism to embrace a modern notion of the world. The reality was more complicated. The boundaries between medieval and modern in Renaissance Italy were neither clear nor fixed, but intensely contested, with some of the protagonists adopting stances that might seem paradoxical from the perspective of many people today. The ruling passions of the modern world - the ideal of equality and the demand for popular government, for example - were often most clearly visible among the Renaissance's enemies, while the Renaissance was in some ways the opposite of a modern movement...."

गायतोंडे म्हणतात "... भारताबाहेरच्या कलेची मला काही तितकीशी माहिती नाही... " (पृष्ठ १४३) म्हणून भारतातल एक उदाहरण पाहू.

Detail from a mural in Cave One at Ajanta, showing King Mahajanaka, at right
 
Charles and Josette Lenars/Corbis

अजंता वरील त्यांच्या लेखात विल्यम डॅलरिंपल (William Dalrymple) काय म्हणतात ते पहा : 
"...This phase took place after a long period of decline in Indian Buddhism, when the religion was fast heading into extinction in South Asia—like a last bright flicker of the guttering Buddhist lamp. In contrast to the earlier period of community patronage, it is clear that in the age of Emperor Harisena each cave had one single very rich patron—a man like the monk Buddhabhadra, the chief donor of the opulently appointed cave twenty-six, who was clearly a man of considerable wealth: in his inscription he describes himself as “the friend of kings.” As Walter Spink has noted, it is unlikely “that he spent very much time humbly wandering from village to village with his begging bowl as his predecessors in the early days of Buddhism did.”.... 
....Schopen shows how the inscriptions left at Buddhist sites tend to record a far less idealized picture of life in early Buddhist India than the later documents that have been the foundational texts of modern Buddhist scholarship. He points out, for example, that Buddhist monks, far from being the otherworldly creatures often imagined by Western scholars, were frequently extremely worldly and “men of considerable wealth,” running businesses and mints; many were clearly sleeping around, lending money, and writing treatises on such unexpected subjects as inheritance law, medicine, and eroticism; some were even getting into sectarian fights, hoarding weapons, destroying the stupas of rival orders, and abusing and occasionally trying to murder nuns. They were, in other words, not saints but normal human beings...." (NYRB, 2014)

अजंटाच्या शेकडो महान कलावंतांना माहित नसेल श्री. बुद्धभद्र काय करतात ते?

 पृष्ठ १४१वर, प्रमोद गणपत्ये त्यांना विचारतात : "आयुष्यात काही मिळवलंय असं समजता ?", गायतोंडे : "मी '"मी" आहे. हे 'मी'पण मी मिळवलं."

Self-portrait, 1883-1887 by Paul Cézanne (1839- 1906)

हे वाचून माझ्या एका आधीच्या एका पोस्ट ची आठवण झाली: In a wonderful essay on Cézanne's art Jonathan Jones writes in The Guardian on August 11 2017:

"...In a beautiful pairing by the curators, Cézanne in 1885-6 portrays himself in a tall bowler hat (in French it’s a chapeau melon) looking from the side, as if he has just turned round and spotted himself. He looks displeased. This painting has a strong, solid, almost sculptural finish. But then he thinks again. In a second painting he has the same pose and hat but the image is dappled, incomplete, vanishing. Did he really see what he thought he saw? He’s uncertain now. Another unsettling reperception of his own image is a painting from about 1885 based on a photograph taken in 1872. Can the Cézanne who is painting it even be sure he is the same man he was 13 years earlier? He seems far from convinced. One eye in the portrait is almost closed. The figure is isolated in ghostly blue. Who was I, then?
Cézanne not only anticipates Picasso but also Proust and Joyce as he meditates on the nature of the self. We are not continuous beings, his portraits suggest. We are mysteries to ourselves and others, divided and fragmentary behind our masks. He is the true inventor both of modern art and the modern soul."

जॉन ग्रे लिहतात :
"... The threat to liberalism, (Yuval Noah)  Harari believes, comes not from its enemies but from the advance of science. Rightly, he argues that secular liberalism is based on ideas inherited from religion, such as the soul and free will. Neuroscience undermines the belief that human beings have “a single and indivisible self”, and “once we accept that there is no soul, and that humans have no inner essence” the idea of free will no longer makes sense:
. . . when a neuron fires an electric charge, this may be either a deterministic reaction to external stimuli, or it might be the outcome of a random event such as the spontaneous decomposition of a radioactive atom. Neither option leaves any room for free will . . . The sacred word “freedom” turns out to be, just like “soul”, an empty term that carries no discernible meaning. Free will exists only in the imaginary stories we humans have invented.

In the end, human beings aren’t so different from vending machines: “A much more complicated algorithm than the vending machine, no doubt, but still an algorithm . . . The algorithms controlling vending machines work through mechanical gears and electric circuits. The algorithms controlling humans work through sensations, emotions and thoughts.” Like all other living things, human beings are embodied algorithms, programmed by natural selection to produce “copies of themselves”...." (न्यू स्टेट्स्मन, ऑक्टोबर २०१६)

तेंव्हा व्हेंडिंग मशीनला कसल आलय 'मी'पण?....

भारतीय संस्कृतीत तर 'मी' अगदी परका आहे, ती एक माया आहे...जॉन ग्रे : "...We are all bundles of sensations. The unified, continuous self that we encounter in everyday experience belongs in maya. We are programmed to perceive identity in ourselves, when in truth there is only change. We are hardwired for the illusion of self.

We cannot look steadily at the momentary world, for if we did we could not act. Nor can we observe the changes that are taking place incessantly in ourselves, for the self that witnesses them comes and goes in the blink of an eye. Selfhood is a side effect of the coarseness of consciousness; the inner life is too subtle and transient to be known to itself. But the sense of self has another source. Language begins in the play of animals and birds. So does the illusion of selfhood...." ('Straw Dogs: Thoughts on Humans and Other Animals', 2002)

पृष्ठ १४४वर, गायतोंडे म्हणतात : "मी संपूर्ण कलाकार आहे , त्यामुळे उणिवा असण्याचा प्रश्नच उदभवत नाही...."

हे वाक्य वाचल्यावर , माझा त्यांच्यातला इन्टरेस्टच संपला आणि मी पुस्तक का घेतले (पोस्टेज धरून रुपये . ५४९) असे वाटू लागले....