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The Mahabharata of Krishna Dwaipayana Vyasa, Volume 4 by or: Kisari Mohan Ganguli

O >> or: Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa, Volume 4






SECTION CLX

"Yudhishthira said, 'It behoveth thee, O slayer of Madhu, to expound to
me that knowledge which thou hast acquired through the grace of Durvasa!
O foremost of all persons endued with intelligence, I desire to know
everything about the high blessedness and all the names of that
high-souled one truly and in detail![616]

"Vasudeva said, 'I shall recite to thee the good that I have acquired and
the fame that I have won through the grace of that high-souled one.
Verily, I shall discourse to thee on the topic, after having bowed unto
Kapardin. O king, listen to me as I recite to thee that Sata-rudriya
which I repeat; with restrained senses, every morning after rising from
bed. The great lord of all creatures, viz., the Grandsire Brahman
himself, endued with wealth of penances, composed those Mantras, after
having observed especial penances for some time. O sire it is Sankara who
created all the creatures in the universe, mobile and immobile. There is
no being that is higher, O monarch, than Mahadeva. Verily, he is the
highest of all beings in the three worlds. There is no one who is capable
of standing before that high-souled Being. Indeed, there is no Being in
the three worlds that can be regarded as his equal. When he stands,
filled with rage, on the field of battle, the very odour of his body
deprives all foes of consciousness and they that are not slain tremble
and fall down. His roars are terrible, resembling those of the clouds.
Hearing those roars in battle, the very hearts of the deities break in
twain. When the wielder of Pinaka becomes angry and assuming a terrible
form merely casts his eye upon deity, Asura, Gandharva, or snake, that
individual fails to obtain peace of mind by taking shelter in the
recesses of even a mountain-cave. When that lord of all creatures, viz.,
Daksha, desirous of performing a sacrifice, spread his sacrifice out, the
dauntless Bhava, giving way to wrath (at Daksha's slight of him), pierced
(the embodied) sacrifice, shooting his shaft from his terrible bow, he
roared aloud. Indeed, when Maheswara became angry and suddenly pierced
with his shaft the embodied form of sacrifice, the deities become filled
with grief, losing happiness and tranquillity of heart. In consequence of
the twang of his bow-string the whole universe became agitated. The
deities and the Asuras, O son of Pritha, all became cheerless and
stupefied. The ocean rolled in agitation and the earth trembled to her
centre. The hills and mountains began to move from their bases and ran on
every side. The vault of the welkin became cracked. All the worlds became
enveloped in gloom. Nothing could be seen. The light of all the
luminaries became darkened, along with that of the sun himself, O
Bharata! The great Rishis, penetrated with fear and desirous of doing
good to themselves and the universe, performed the usual rites of
propitiation and peace. Meanwhile, Rudra of terrible prowess rushed
against the deities. Filled with rage, he tore out the eyes of Bhaga.
Incensed with wrath, he assailed Pushan with his foot. He tore out the
teeth of that god as he sat employed in eating the large sacrificial ball
(called Purodasa). Trembling with fear, the deities bent their heads to
Sankara. Without being appeased, Rudra once more placed on his bow-string
a sharp and blazing arrow. Beholding his prowess, the deities and the
Rishis became all alarmed. Those foremost of gods began to pacify him!
Joining their hands in reverence, they began to recite the Sata-rudriya
Mantras. At last Maheswara, thus praised by the deities, became
gratified. The deities than assigned a large share (of the sacrificial
offerings) to him. Trembling with fear, O king, they sought his
protection. When Rudra became gratified, the embodiment of sacrifice,
which had been pierced in twain, became once more united. Whatever limbs
of his had been destroyed by the shafts of Mahadeva, became once more
whole and sound. The Asuras possessed of great energy had in days of yore
three cities in the firmament. One of these had been made of iron, one of
silver, and the third of gold. With all his weapons, Maghavat, the chief
of the deities, was unable to pierce those cities. Afflicted by the
Asuras, all the deities then sought the protection of the great Rudra.
Assembled together the high-souled deities addressed him, saying, 'O
Rudra, the Asuras threaten to exert their destructive influence in all
acts! Do thou slay the Daityas and destroy their city for the protection
of the three worlds, O giver of honours!' Thus addressed by them, he
replied, saying, 'So be it!' and then made Vishnu his excellent
shaft-head. He made the deity of fire his shaft-reed, and Surya's son
Yama the wings of that shaft. He made the Vedas his bow and the goddess
Savitri his excellent bow-string. And he made the Grandsire Brahma his
charioteer. Applying all these, he pierced the triple city of the Asuras
with that shaft of his, consisting of three Parvans and three
Salyas.[617] Indeed, O Bharata, the Asuras with their cities, were all
burnt by Rudra with that shaft of his whose complexion was like that of
the sun and whose energy resembled that of the fire which appears at the
end of the Yuga for consuming all things. Beholding that Mahadeva changed
into a child with five locks of hair lying on the lap of Parvati, the
latter asked the deities as to who he was. Seeing the child, Sakra became
suddenly filled with jealousy and wrath and resolved to kill him with his
thunder. The child, however, paralysed the arm, looking like a mace of
iron, of Indra with the thunderbolt in it. The deities all became
stupefied, and they could not understand that the child was the Lord of
universe. Verily, all of them along with the very Regents of the world,
found their intellects stupefied in the matter of that child who was none
else than the Supreme Being. Then the illustrious Grandsire Brahma,
reflecting with the aid of his penances, found out that that child was
the foremost of all Beings, the lord of Uma, Mahadeva of immeasurable
prowess. He then praised the Lord. The deities also began to hymn the
praises of both Uma and Rudra. The arm (which had been paralysed) of the
slayer of Vala then became restored to its former state. The Mahadeva,
taking birth as the Brahmana Durvasa of great energy, resided for a long
time at Dwaravati in my house. While residing in my abode he did diverse
acts of mischief. Though difficult of being borne, I bore them yet from
magnanimity of heart. He is Rudra; he is Shiva; he is Agni; he is Sarva;
he is the vanquisher of all; he is Indra, and Vayu, and the Aswins and
the god of lightning. He is Chandramas; he is Isana; he is Surya; he is
Varuna; he is Time; he is the Destroyer; he is Death; he is the Day and
the Night; he is the fortnight; he is the seasons; he is the two
twilights; he is the year. He is Dhatri and he is Vidhatri; and he is
Viswakarma; and he is conversant with all things. He is the cardinal
points of the compass and the subsidiary points also. Of universal form,
he is of immeasurable soul. The holy and illustrious Durvasa is of the
complexion of the celestials. He sometimes manifests himself singly;
sometimes divides himself into two portions; and sometimes exhibits
himself in many, a hundred thousand forms. Even such is Mahadeva. He is,
again, that god who is unborn. In even a hundred years one cannot exhaust
his merits by reciting them.'"



SECTION CLXI

"Vasudeva said, 'O mighty-armed Yudhishthira, listen to me as I recite to
thee the many names of Rudra as also the high blessedness of that
high-souled one. The Rishis describe Mahadeva as Agni, and Sthanu, and
Maheswara; as one-eyed, and three-eyed, of universal form, and Siva or
highly auspicious. Brahmanas conversant with the Vedas say that that god
has two forms. One of these is terrible, and the other mild and
auspicious. Those two forms, again, are subdivided into many forms. That
form which is fierce and terrible is regarded as identical with Agni and
Lightning and Surya. The other form which is mild and auspicious is
identical with Righteousness and water and Chandramas. Then, again, it is
said that half his body is fire and half is Soma (or the moon). That form
of his which is mild and auspicious is said to be engaged in the practice
of the Brahmacharya vow. The other form of his which is supremely
terrible is engaged in all operations of destruction in the universe.
Because he is great (Mahat) and the Supreme Lord of all (Iswara),
therefore he is called Maheswara. And since he burns and oppresses, is
keen and fierce, and endued with great energy, and is engaged in eating
flesh and blood and marrow, he is said to be Rudra. Since he is the
foremost of all the deities, and since his dominion and acquisitions are
very extensive, and since he protects the extensive universe, therefore
he is called Mahadeva. Since he is of the form or colour of smoke,
therefore he is called Dhurjati. Since by all his acts he performs
sacrifices for all and seeks the good of every creature, therefore he is
called Siva or the auspicious one. Staying above (in the sky) he burns
the lives of all creatures and is, besides, fixed in a particular route
from which he does not deviate. His emblem, again, is fixed and immovable
for all time. He is, for these reasons, called Sthanu. He is also of
multiform aspect. He is present, past, and future. He is mobile and
immobile. For this he is called Vahurupa (of multiform aspect). The
deities called Viswedevas reside in his body. He is, for this, called
Viswarupa (of universal form). He is thousand-eyed; or, he is
myriad-eyed; or, he has eyes on all sides and on every part of his body,
His energy issues through his eyes. There is no end of his eyes. Since he
always nourishes all creatures and sports also with them, and since he is
their lord or master, therefore he is called Pasupati (the lord of all
creatures). Since his emblem is always observant of the vow of
Brahmacharya, all the worlds worship it accordingly. This act of worship
is said to gratify him highly. If there is one who worship him by
creating his image, another who worships his emblem, the latter it is
that attains to great prosperity for ever. The Rishis, the deities, the
Gandharvas, and the Apsaras, worship that emblem of his which is ever
erect and upraised. If his emblem is worshipped, Maheswara becomes highly
gratified with the worshipper. Affectionate towards his devotees, he
bestows happiness upon them with a cheerful soul. This great god loves to
reside in crematoria and there he burns and consumes all corpses. Those
persons that perform sacrifices on such grounds attain at the end to
those regions which have been set apart for heroes. Employed in his
legitimate function, he it is That is regarded as the Death that resides
in the bodies of all creatures. He is, again, those breaths called Prana
and Apana in the bodies of all embodied beings. He has many blazing and
terrible forms. All those forms are worshipped in the world and are known
to Brahmanas possessed of knowledge. Amongst the gods he has many names
all of which are fraught with grave import. Verily, the meanings of those
names are derived from either his greatness or vastness, or his feats, or
his conduct. The Brahmanas always recite the excellent Sata-rudriya in
his honour, that occurs in the Vedas as also that which has been composed
by Vyasa. Verily, the Brahmanas and Rishis call him the eldest of all
beings. He is the first of all the deities, and it was from his mouth
that he created Agni. That righteous-souled deity, ever willing to grant
protection to all, never gives up his suppliants. He would much rather
abandon his own life-breaths and incur all possible afflictions himself.
Long life, health and freedom from disease, affluence, wealth, diverse
kinds of pleasures and enjoyments, are conferred by him, and it is he
also who snatches them away. The lordship and affluence that one sees in
Sakra and the other deities are, verily his. It is he who is always
engaged in all that is good and evil in the three worlds. In consequence
of his fullest control over all objects of enjoyment he is called Iswara
(the Supreme Lord or Master). Since, again, he is the master of the vast
universe, he is called Maheswara. The whole universe is pervaded by him
in diverse forms. It is that deity whose mouth roars and burns the waters
of the sea in the form of the huge mare's head!'"[618]



SECTION CLXII

"Vaisampayana said, 'After Krishna, the son of Devaki, had said these
words, Yudhishthira once more asked Bhishma the son of Santanu, saying,
'O thou of great intelligence; O foremost of all persons conversant with
duties, which, indeed, of the two, direct perception and the scriptures,
is to be regarded as authority for arriving at a conclusion?'

"Bhishma said, 'I think, there is no doubt in this. Listen to me, O thou
of great wisdom! I shall answer thee. The question thou hast asked is
certainly proper. It is easy to cherish doubt. But the solution of that
doubt is difficult. Innumerable are the instances, in respect of both
direct perception and audition (or the scriptures), in which doubts may
arise. Certain persons, who delight in the name of logicians, verily
imagining themselves to be possessed of superior wisdom, affirm that
direct perception is the only authority. They assert that nothing,
however true, is existent which is not directly perceivable; or, at least
they doubt the existence of those objects. Indeed, such assertions
involve an absurdity and they who make them are of foolish understanding,
whatever may be their pride of learning. If, on the other hand, thou
doubtest as to how the one (indivisible Brahman) could be the cause, I
answer that one would understand it only after a long course of years and
with the assistance of Yoga practised without idleness. Indeed, O
Bharata, one that lives according to such means as present themselves
(without, i.e., one's being wedded to this or that settled mode of life),
and one that is devoted (to the solution of the question), would be
capable of understanding it. None else, truly, is competent for
comprehending it. When one attains to the very end of reasons (or
reasoning processes), one then attains to that excellent and all
comprehending knowledge--that vast mass of effulgence which illumines all
the universe (called Brahma). That knowledge, O king, which is derived
from reason (or inferences) can scarcely be said to be knowledge. Such
knowledge should be rejected. It should be noted that it is not defined
or comprehended by the word. It should, therefore, be rejected!'"[619]

"Yudhisthira said, 'Tell me, O grandsire, which among these (four) is
most authoritative, viz., direct perception, inference from observation,
the science of Agama or scriptures, and diverse kinds of practices that
distinguish the good.'

"Bhishma said, 'While Righteousness is sought to be destroyed by wicked
persons possessed of great might, it is capable of being protected for
the time being by those that are good exerting themselves with care and
earnestness. Such protection, however, avails not in the long run, for
destruction does overtake Righteousness at the end. Then, again,
Righteousness often proves a mask for covering Unrighteousness, like
grass and straw covering the mouth of a deep pit and concealing it from
the view. Hear, again, O Yudhisthira! In consequence of this, the
practices of the good are interfered with and destroyed by the wicked.
Those persons who are of evil conduct, who discard the Srutis--indeed,
those wicked wights who are haters of Righteousness,--destroy that good
course of conduct (which could otherwise be set up as a standard). Hence,
doubts attach to direct perception, inference, and good conduct.[620]
Those, therefore, among the good that are possessed of understanding born
of (or cleansed by) the scriptures and that are ever contented, are to be
regarded as the foremost. Let those that are anxious and deprived of
tranquillity of soul, approach these. Indeed, O Yudhishthira., do thou
pay court to them and seek of them the solutions of thy doubt![621]
Disregarding both pleasure and wealth which always follow cupidity and
awakened into the belief that only Righteousness should be sought, do
thou, O Yudhishthira, wait upon and ask those persons (for enlightening
thyself). The conduct of those persons never goes wrong or meets with
destruction, as also their sacrifices and Vedic study and rites. Indeed,
these three, viz., conduct as consisting of overt acts, behaviour in
respect of (mental) purity, and the Vedas together constitute
Righteousness.'

"Yudhishthira said, 'O grandsire, my understanding is once more stupefied
by doubt. I am on this side the ocean, employed in searching after the
means of crossing it. I do not, however, behold the other shore of the
ocean! If these three, viz., the Vedas, direct perception (or acts that
are seen), and behaviour (or, mental purity) together constitute what is
to be regarded as authority, it can be alleged that there is difference
between them. Righteousness then becomes really of three kinds, although
it is one and indivisible.'

"Bhishma said, 'Righteousness is sometimes seen to be destroyed by wicked
wights of great power. If thou thinkest, O king, that Righteousness
should really be of three kinds, my reply is that thy conclusion is
warranted by reason. The truth is that Righteousness is one and
indivisible, although it is capable of being viewed from three different
points. The paths (indications) of those three that constitute the
foundation of Righteousness have each been laid down. Do thou act
according to the instructions laid down. Thou shouldst never wrangle
about Righteousness and then seek to have those doubts solved into which
thou mayst arrive. O chief of the Bharatas, let no doubts like these ever
take possession of thy mind! Do thou obey what I say without scruple of
any kind. Follow me like a blind man or like one who, without being
possessed of sense himself, has to depend upon that of another.
Abstention from injury, truth, absence of wrath (or forgiveness), and
liberality of gifts,--these four, O king, that hast no foe, do thou
practise, for these four constitute eternal Righteousness! Do thou also,
O mighty-armed prince, pursue that conduct towards the Brahmanas which is
consistent with what has been observed towards them by thy sires and
grandsires. These are the principal indications of Righteousness. That
man of little intelligence who would destroy the weight of authority by
denying that to be a standard which has always been accepted as such
would himself fail to become an authority among men. Such a man becomes
the cause of much grief in the world. Do thou reverence the Brahmanas and
treat them with hospitality. Do thou always serve them in this way. The
universe rests on them. Do thou understand them to be such!'

"Yudhishthira said, 'Tell me, O grandsire, what the respective ends are
of those that hate Righteousness and of those that adore and observe it!'

"Bhishma said, 'Those men that hate Righteousness are said to have their
hearts overwhelmed by the attributes of passion and darkness. Such men
have always to go to Hell. Those men, on the other hand, O monarch, who
always adore and observe Righteousness, those men who are devoted to
truth and sincerity, are called good. They always enjoy the pleasures or
felicity of heaven. In consequence of their waiting upon their preceptors
with reverence their hearts always turn towards Righteousness. Verily,
they who adore Righteousness attain to the regions of the deities. Those
individuals, whether human beings or deities who divest themselves of
cupidity and malice and who emaciate or afflict their bodies by the
observance of austerities, succeed, in consequence of the Righteousness
which then becomes theirs to attain to great felicity. Those that are
gifted with wisdom have said that the Brahmanas, who are the eldest sons
of Brahmana, represent Righteousness. They that are righteous always
worship them, their hearts regarding them with as much love and affection
as a hungry man's stomach entertains for ripe and delicious fruits.'

"Yudhishthira said, 'What is the appearance presented by those that are
wicked, and what are those acts which they that are called good are to
do? Explain to me this, O holy one! Indeed, tell me what the indications
are of the good and the wicked.'

"Bhishma said, 'They that are wicked are evil in their practices,
ungovernable or incapable of being kept within the restraints of rules,
and foul mouthed. They, on the other hand, they are good, are always good
in their acts. Verily, the acts these men do are regarded as the
indications of that course of conduct which is called good. They that are
good or righteous, O monarch, never answer the two calls of nature on the
public road, or in the midst of a cow-pen, or on a field of paddy, After
feeding the five they take their own food.[622] They never talk while
eating, and never go to sleep with wet hands (i.e., without rubbing them
dry with towels or napkins). Whenever they see any of the following, they
circumambulate them for showing them reverence, viz., a blazing fire, a
bull, the image of a deity, a cow-pen, a place where four roads meet, and
an old and virtuous Brahmana. They give the way, themselves standing
aside, unto those that are old, those that are afflicted with burdens,
ladies, those that hold high appointments in the village or town
administration, Brahmanas, kine, and kings. The righteous or good man is
he that protects his guests, servants and other dependents, his own
relatives, and all those that seek his protection. Such a man always
welcomes these with the usual enquiries of politeness. Two times have
been appointed by the deities for human beings to take their food, viz.,
morning and evening. During the interval one should not eat anything. By
following this rule about eating, one is said to observe a fast. As the
sacred fire waits for libations to be poured upon it when the hour for
Homa arrives, even so a woman, when her functional period is over,
expects an act of congress with her husband. One that never approaches
one's spouses at any other time save after the functional period, is said
to observe the vow of Brahmacharya. Amrita (nectar), Brahmanas, and
kine,--these three are regarded as equal. Hence, one should always
worship, with due rites, Brahmanas and kine. One does not incur any fault
or stain by eating the meat of animals slain in sacrifices with the aid
of Tantras from the Yajur Veda. The flesh of the back-bone, or that of
animals not slain in sacrifice, should be avoided even as one avoids the
flesh of one's own son. One should never cause one's guest to go without
food whether when one resides in one's own country or in a foreign land.
After completing one's study one should present the Dakshina unto one's
preceptor. When one sees one's preceptor, one should congratulate him
with reverence and worshipping him present him a seat. By worshipping
one's preceptor, one increases the period of one's life as also one's
fame and prosperity. One should never censure the old, nor send them on
any business[623]. One should never be seated when any one that is old is
standing. By acting in this way one protects the duration of one's life.
One should never cast one's eyes on a naked woman, nor a naked man. One
should never indulge in sexual congress except in privacy. One should eat
also without being seen by others. Preceptors are the foremost of
Tirthas; the heart is the foremost of all sacred objects; knowledge is
the foremost of all objects of search; and contentment is the foremost of
all happiness. Morning and evening one should listen to the grave
counsels of those that are aged. One attains to wisdom by constant
waiting upon those that are venerable for years. While reading the Vedas
or employed in eating, one should use one's right hand. One should always
keep one's speech and mind under thorough control, as also one's senses.
With well-cooked frumenty, Yavaka, Krisara, and Havi (clarified butter),
one should worship the Pitris and the deities in the Sraddha called
Ashtaka. The same should be used in worshipping the Planets. One should
not undergo a shave without calling down a blessing upon oneself. If one
sneezes, one should be blessed by those present. All that are ill or
afflicted with disease, should be blessed. The extension of their lives
should be prayed for.[624] One should never address an eminent person
familiarly (by using the word Twam). Under even the great difficulties
one should never do this. To address such a person as Twam and to slay
him are equal, persons of learning are degraded by such a style of
address. Unto those that are inferior, or equal, or unto disciples, such
a word can be used. The heart of the sinful man always proclaims the sins
he has committed. Those men who have deliberately committed sins meet
with destruction by seeking to conceal them from the good. Indeed, they
that are confirmed sinners seek to conceal their sinful acts from
others.[625] Such persons think that their sins are witnessed by neither
men nor the deities. The sinful man, overwhelmed by his sins, takes birth
in a miserable order of being. The sins of such a man continually grow,
even as the interest the usurer charge (on the loans he grants) increase
from day to day. If, having committed a sin, one seeks to have it covered
by righteousness, that sin becomes destroyed and leads to righteousness
instead of other sins.[626] If a quantity of water be poured upon salt,
the latter immediately dissolves away. Even so when expiation is
performed, sin dissolves away. For these reasons one should never conceal
a sin. Concealed, it is certain to increase. Having committed a sin, one
should confess it in the presence of those that are good. They would
destroy it immediately. If one does not enjoy in good time what one has
stored with hope, the consequence is that the stored wealth finds another
owner after the death of him who has stored it. The wise have said that
the mind of every creature is the true test of Righteousness. Hence, all
creatures in the world have an innate tendency to achieve Righteousness.
One should achieve Righteousness alone or single-handed. Verily, one
should not proclaim oneself Righteous and walk with the standard of
Righteousness borne aloft for purpose of exhibition. They are said to be
traders in Righteousness who practise it for enjoying the fruits it
brings about. One should adore the deities without giving way to
sentiments of pride. Similarly, one should serve one's preceptor without
deceit. One should make arrangements for securing to oneself invaluable
wealth in the hereafter which consists in gifts made here to deserving
persons.'"

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Stephen King fan publishes Shining's Jack Torrance's novel
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A Stephen King fan has published an 80-page version of the book which novelist Jack Torrance obsessively writes during King's The Shining, where his descent into madness is revealed when his wife discovers that his work consists of just one phrase, endlessly repeated.

Torrance, played by Jack Nicholson in terrifying form in Stanley Kubrick's 1980 film, is a frustrated writer who goes with his wife and son to spend the winter in the isolated Overlook Hotel in an attempt to get the novel he has always wanted to write started. But the hotel's grisly past and unquiet ghosts have their way with him, and his wife Wendy eventually finds that the manuscript he has been working on actually only contains the phrase "All work and no play makes Jack a dull boy", typed over and over again.

Now New York artist Phil Buehler, who describes himself as "a big fan of Stanley Kubrick and Stephen King", has self-published a book credited to Torrance, repeating the phrase throughout but formatting each page differently, using the words to create different shapes from zigzags to spirals.

"The idea has probably been marinating for years, because I loved the movie and the Stephen King book," said Buehler. "I'd just finished my own obsessive art project [and] it was an idea I had over the Christmas holidays."

He said he decided to stick to type and formatting that could have been created on a typewriter, with the first ten pages duplicating shots of Torrance's work from the film. "I thought 'if he continues to get crazier, what would those pages look like?'" he said. "I hit writer's block about 60 pages in, and I had to get to 80 - that went on for about a week." His fiancée, who had neither read the book nor seen the film, became a little concerned about his actions. "I finally showed her the movie, and she realised I wasn't really losing it," said Buehler.

He's included a spoof review from the blog OverThinkingIt.com on the book's back jacket, which compares it to "the best of Beckett" in its "lack of forward momentum", and considers the struggles of the author, "heroically pitting himself against the Sisyphusean sentence". "It's that metatextual struggle of Man vs. Typewriter that gives this book its spellbinding power," the review says. "Some will dismiss it as simplistic; that's like dismissing a Pollack canvas as mere splatters of paint."

So far, Buehler says that around 1,000 people have viewed the book, for sale on Blurb.com for $8.95 in paperback, or $22.95 in hardback, and he's sold "a few" copies, with sales now starting to pick up steam. "A few people have asked me to sign it - they're looking it as a piece of art rather than a funny thing to give to a Kubrick fan," he said. "If you're not a Kubrick or King fan, you might not even get it."

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