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Vikram Seth

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“And after they had made love, she became more than everything for him. Like that other source of domestic strife, Saeeda Bai too made hungry where most she satisfied. Part of it was simply the delicious skill with which she made love. But even more than that it was her nakhra, the art of pretended hurt or disaffection that she had learned from her mother and other courtesans in the early days in Tarbuz ka Bazaar. Saeeda Bai practised this with such curious restraint that it became infinitely more believable. One tear, one remark that implied—perhaps, only perhaps implied— that something he had said or done had caused her injury—and Maan's heart would go out to her. No matter what the cost to himself, he would protect her from the cruel, censorious world. For minutes at a time he would lean over her shoulder and kiss her neck, glancing every few moments at her face in the hope of seeing her mood lift. And when it did, and he saw that same bright, sad smile that had so captivated him when she sang at Holi at Prem Nivas, he would be seized by a frenzy of sexual desire. Saeeda Bsi seemed to know this, and graced him with a smile only when she herself was in the mood to satisfy him.”

“The Fever Bird The fever bird sand out last night. I could not sleep, try as I might. My brain was split, my spirit raw. I looked into the garden, saw The shadow of the amaltas Shake slightly on the moonlit grass Unseen, the bird cried out its grief, Its lunacy, without relief: Three notes repeated closer, higher, Soaring, then sinking down like fire Only to breathe the night and soar, As crazed, as desperate, as before. I shivered in the midnight heat And smelt the sweat that soaked my sheet. And now tonight I hear again The call that skewers though my brain, The call, the brain-sick triple note-- A cone of pain stuck inits throat. I am so tired I could weep. Mad bird, for God's sake let me sleep Why do you cry like one possessed? When will you rest? When will you rest? Why wait each night till all but I Lie sleeping in the house, then cry? Why do you scream into my ear What no one else but I can hear?”

“You grieve for those beyond grief, and you speak words of insight; but learned men do not grieve for the dead or the living. Never have I not existed nor you, nor these kings; and never in the future shall we cease to exist. Just as the embodied self enters childhood, youth, and old age, so does it enter another body; this does not confound a steadfast man. Contacts with matter make us feel heat and cold, pleasure and pain. Arjuna, you must learn to endure fleeting things-they come and go! When these cannot torment a man, when suffering and joy are equal for him and he has courage, he is fit for immortality. Nothing of nonbeing comes to be, nor does being cease to exist; the boundary between these two is seen by men who see reality. Indestructible is this presence that pervades all this; no one can destroy this unchanging reality. ...”