ಎಣ್ಣೆ-ಅರಿಶಿನದಿಂದ ಹೂ-ವೀಳ್ಯದವರೆಗೆ

ಪ್ರಾಣಿ-ಪಕ್ಷಿಗಳಿಗೂ ಮನುಷ್ಯರಿಗೂ ಏನು ಭೇದ? ಆಹಾರ-ನಿದ್ರೆ-ಭಯ-ಮೈಥುನ ಮುಂತಾದವು ಇಬ್ಬರಿಗೂ ಇವೆ. ಆದರೆ ಸೃಷ್ಟಿಯಲ್ಲಿ ಹೆಚ್ಚು ವಿಕಸಿತನಾದ ಮನುಷ್ಯನಿಗೆ ಯೋಚಿಸುವ, ಯೋಗ್ಯ ಮತ್ತು ಅಯೋಗ್ಯ ವಿಚಾರಗಳಲ್ಲಿ ವ್ಯತ್ಯಾಸವನ್ನು ಗಮನಿಸುವ, ಮತ್ತು ಸಂತೋಷ-ದುಃಖಗಳನ್ನು ಹಂಚಿಕೊಳ್ಳುವ ಶಕ್ತಿಯಿದೆ. ಈ ಕಾರಣದಿಂದ ಮನುಷ್ಯ ಸಮಾರಂಭಗಳನ್ನು ಆಯೋಜಿಸುತ್ತಾನೆ. ಇಂತಹ ಸಂದರ್ಭಗಳಲ್ಲಿ ತನ್ನ ಹಿಗ್ಗು-ತಗ್ಗುಗಳನ್ನು ಬಂಧು-ಬಾಂಧವರೊಡನೆ, ನೆಂಟರು-ಇಷ್ಟರ ಸಮೂಹದಲ್ಲಿ ಆಚರಿಸುತ್ತಾನೆ. ಇಂತಹ ಕೂಟಗಳು  ಇಲ್ಲದ ಯಾಂತ್ರಿಕ ಬದುಕು ಬಹಳ ನೀರಸ. 

ಸಮಾಜದ ಅನೇಕ ವರ್ಗಗಳ ಪದ್ಧತಿಯಂತೆ, ಅವರ ಪರಿಸರದ ವಾತಾವರಣದಂತೆ ಈ ಸಮಾರಂಭಗಳು ಏರ್ಪಡಿಸಲ್ಪಡುತ್ತವೆ. ತನ್ನವರೆಂದು ನಂಬಿದ ಜನರ ನಡುವೆ ಆಚರಣೆ ಮಾಡುವಾಗ ತನ್ನವರೆನ್ನುವವರು ಇರಲೇಬೇಕು ತಾನೇ? ಆ ಕಾರಣದಿಂದ ಅವರನ್ನು ಆಹ್ವಾನ ಮಾಡಬೇಕಾಗುತ್ತದೆ. ಕೆಲವರು ವಿಷಯ ತಿಳಿದ ತಕ್ಷಣ ಕಾರ್ಯಕ್ರಮಕ್ಕೆ ಬರಬಹುದು. ಮತ್ತೆ ಕೆಲವರು ಕರೆದಾಗ ಮಾತ್ರ ಬರುವವರು. ಮತ್ತೆ ಕೆಲವರು ಅವರ ಮನಸ್ಸು ಒಪ್ಪುವಂತೆ ಕರೆದಾಗ ಮಾತ್ರ ಬರುವರು. "ನಮ್ಮನ್ನು ಕರೆದಿಲ್ಲ" ಅಥವಾ "ನಮ್ಮನ್ನು ಸರಿಯಾಗಿ ಕರೆದಿಲ್ಲ" ಎಂದು ಮದುವೆ, ಮುಂಜಿ ಇತ್ಯಾದಿಗಳಿಗೆ ಹೋಗದಿರುವುದು ಅನೇಕ ವೇಳೆ ಕಂಡು ಬರುವ ವಿಷಯ. ಕರೆಯದೆ ಇದ್ದಲ್ಲಿ ಹೋಗುವುದು ಮುಜುಗರದ ವಿಷಯವೇ ಸರಿ. ಆದರೆ "ಸರಿಯಾಗಿ ಕರೆದಿಲ್ಲ" ಎಂದು ಹೋಗದೆ, ವಿಷಯವನ್ನು ಅಲ್ಲಿಗೇ ಬಿಡದೆ, ವರ್ಷಾನುಗಟ್ಟಲೆ ಹಗೆ ಸಾಧಿಸಿ, ತಾವೂ ದುಃಖಿಸಿ ಬೇರೆಯವರಿಗೂ ಹಿಂಸೆ ಕೊಡುವ ಸಂದರ್ಭಗಳನ್ನು ನಾವೆಲ್ಲರೂ ನಮ್ಮ ಜೀವಮಾನದಲ್ಲಿ ಕಂಡಿದ್ದೇವೆ. 

ಆಮಂತ್ರಣ ಇಲ್ಲದಿದ್ದಲ್ಲಿಗೆ ಹೋಗದಿರುವುದು ಸರಿಯೇ. ಆಹ್ವಾನ ಇದ್ದಾಗ ಹೋಗಲಾಗದ ಪರಿಸ್ಥಿತಿಗಳೂ ಉಂಟು. ಅಂತಹ ಸಂದರ್ಭಗಳಲ್ಲಿ ಆಮಂತ್ರಣವಿತ್ತವರಿಗೆ ಬರಲಾಗುವುದಿಲ್ಲವೆಂದು ತಿಳಿಸಿ ಸಂದರ್ಭಕ್ಕೆ ತಕ್ಕಂತೆ ಶುಭ ಕೋರುವ ಅಥವಾ ಸಂತಾಪ ಸೂಚಿಸುವ ಸೌಜನ್ಯವೂ ಬೇಕು. "ಸರಿಯಾಗಿ ಕರೆಯುವುದು" ಎಂದರೇನು? ಹಿಂದೆಲ್ಲ ನೆಂಟರಿಷ್ಟರ ಮನೆಗೆ ದಂಪತಿಗಳೇ ಹೋಗಿ ಶುಭ ಸಮಾರಂಭಗಳ ಆಮಂತ್ರಣ ಪತ್ರಿಕೆ ಜೊತೆಗೆ ಮಂತ್ರಾಕ್ಷತೆ ಇಟ್ಟು ಕೊಟ್ಟು ಕರೆಯುವ ಪದ್ಧತಿ ಇತ್ತು. ಸುಮಂಗಲಿಯರನ್ನು ಕರೆಯುವಾಗ ವಿಶೇಷವಾಗಿ ಒಂದು ಬಟ್ಟಲಿನಲ್ಲಿ ಎಣ್ಣೆಯನ್ನೂ, ಅದರ ಜೊತೆಯಲ್ಲಿ ಅರಿಶಿನ-ಕುಂಕುಮ, ಬಳೆ  ಮುಂತಾದ ಮಂಗಳ ದ್ರವ್ಯಗಳನ್ನೂ ಕೊಟ್ಟು ಆಹ್ವಾನಿಸುತ್ತಿದ್ದರು. ಇದನ್ನೇ "ಎಣ್ಣೆ-ಅರಿಶಿನ" ಕೊಟ್ಟು ಕರೆಯುವುದು ಎಂದು ಸೂಕ್ಷ್ಮವಾಗಿ ಹೇಳುತ್ತಿದ್ದರು. ಆಹ್ವಾನಿತ ವ್ಯಕ್ತಿ ಅಭ್ಯಂಗನ ಮಾಡಿ ತಯಾರಾಗಿ ಬರಲಿ ಎಂದು ಈ ರೀತಿ ಕರೆಯುವ ಪದ್ಧತಿ ಇತ್ತು. ಅನೇಕ ವೇಳೆ ಊಟ-ತಿಂಡಿಗಳಿಗೆ ಎಲ್ಲಾ ತಯಾರು ಮಾಡಿ ಬಡಿಸಿದ್ದಾಗ ಯಾರಾದರೂ ಬಂದು ಕುಳಿತುಕೊಳ್ಳದೆ ಇದ್ದರೆ "ಏನೋ, ನಿನಗೇನು ಎಣ್ಣೆ-ಅರಿಸಿನ ಕೊಟ್ಟು ಕರೆಯಬೇಕೇನು?" ಎಂದು ಹಿರಿಯರು ರೇಗುತ್ತಿದ್ದದೂ ಉಂಟು. 

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ನಾವು ಚಿಕ್ಕವರಿದ್ದಾಗ ನೋಡುತ್ತಿದ್ದ ಆಹ್ವಾನ ಪತ್ರಿಕೆಗಳಲ್ಲಿ ಇರುತ್ತಿದ್ದ ಒಕ್ಕಣೆಗಳಲ್ಲಿ "ತಾವು ಸಕುಟುಂಬ-ಸಪರಿವಾರ ಆಗಮಿಸಿ, ಯಥೋಚಿತ ಸತ್ಕಾರ ಸ್ವೀಕರಿಸಿ, ವಧೂ-ವರರನ್ನು ಆಶೀರ್ವದಿಸಿ ನಮ್ಮ  ಮನಸ್ಸಂತೋಷಪಡಿಸಬೇಕೆಂದು ಕೋರುವ.... " ಇತ್ಯಾದಿ ಬರಹಗಳು ಇರುತ್ತಿದ್ದವು. ಆಹ್ವಾನ ನೀಡುವಾಗ ಅದು ಮನೆಯ ಹಿರಿಯರಿಗೆ ಮಾತ್ರವೋ, ಅಥವಾ ದಂಪತಿಗಳಿಗೋ ಇಲ್ಲವೇ ಮನೆಮಂದಿಗೆಲ್ಲರಿಗೋ ಎಂಬುದನ್ನು ಖಚಿತವಾಗಿ ಹೇಳುತ್ತಿದ್ದರು. ಇದರಿಂದ ಉಭಯತ್ರರಿಗೂ ಯಾವುದೇ ಇರುಸು-ಮುರುಸು ಉಂಟಾಗುತ್ತಿರಲಿಲ್ಲ. ಕಾರ್ಯಕ್ರಮದ ದಿನ ಮತ್ತು ವೇಳೆ, ಸ್ಥಳ ಇತ್ಯಾದಿಗಳನ್ನು ಖಚಿತವಾಗಿ ಹೇಳುವುದರಿಂದ ಎಲ್ಲಿ, ಯಾವ ವೇಳೆ ನಮ್ಮ ಬರುವು-ಇರುವು ನಿರೀಕ್ಷಿತ ಎಂದು ನಿಖರವಾಗಿ ಗೊತ್ತಾಗುತ್ತಿತ್ತು. 

ಆಹ್ವಾನ ನೀಡುವ ರೀತಿಯನ್ನು ನಮ್ಮ ಜಾನಪದ ಸಾಹಿತ್ಯದಲ್ಲಿ ಚೆನ್ನಾಗಿ ನೋಡಬಹುದು. ಮಗನ ಅಥವಾ ಮಗಳ ವಿವಾಹದ ಆಮಂತ್ರಣ ನೀಡುವ ಮಹಿಳೆ ತನ್ನ ದೊಡ್ಡಮ್ಮನನ್ನು ಕರೆಯುವ ಈ ಪರಿ ನೋಡಿ: 

ಹಡೆದ ತಾಯಿಗಿಂತ ಹಿರಿಯೋಳೆ 

ವಜ್ರ ಮಾಣಿಕದೋಲೆ ಕಿವಿಯೋಳೆ 

ಮುತ್ತೈದೆ ಮಕ್ಕಳ ಸೊಸೆಯರ ಒಡಗೊಂಡು 

ಅರ್ತಿಲಿ ಬಾ ದೊಡ್ಡಮ್ಮ ಮನೆಯ ಪ್ರಸ್ಥಕ್ಕೆ, ಸುವ್ವಾಲೆ 

ಒಡಹುಟ್ಟಿದ ಅಕ್ಕನನ್ನು ಕರೆಯುವ ರೀತಿ:

ಬೊಂಬೆ ಬಾಗಿನ ಕೊಟ್ಟು ಆಡಿಸಿ 

ಬಲು ಸಂಭ್ರಮದಿಂದೆನ್ನ ಸಲಹಿದಿ 

ಮಕ್ಕಳು ಮೋಮ್ಮಕ್ಕಳು ಸೊಸೆಯರ ಸಹಿತಾಗಿ  

ಪಟ್ಟದ ಅಕ್ಕ ಬಾರೆ ಎನ್ನ ಮನೆಯ ಪ್ರಸ್ಥಕ್ಕೆ, ಸುವ್ವಾಲೆ 

ಇದೆ ರೀತಿ ಪ್ರತಿಯೊಂದು ಸಂಭಂದದವರನ್ನೂ ಕರೆಯುವ ಹಾಡುಗಳಿವೆ. ಮನೆಯ ಕೆಲಸದವರನ್ನೂ ಗೌರವಯುತವಾಗಿ ಕರೆಯಬೇಕು:

ಎಲ್ಲ ಸುತ್ತು ಕೆಲಸಗಳ ಮಾಡೋಳೇ 

ತುಸು ಹೇಸದೆ ಎಂಜಲ ಬಳಿಯೋಳೆ 

ಮಕ್ಕಳು ಮಂದಿಯ ಒಡಗೊಂಡು 

ಬಾರೆ ದಾಸಿ ಎನ್ನ ಮನೆಯ ಪ್ರಸ್ಥಕ್ಕೆ. ಸುವ್ವಾಲೆ  

ಇದೇ ರೀತಿ ಬೇರೆ ಬಂಧು-ಬಾಂಧವರನ್ನು, ಗೆಳೆಯ-ಗೆಳತಿಯರನ್ನೂ ಮದುವೆ-ಮುಂಜಿಗಳಿಗೆ ಕರೆಯುವ ಹಾಡುಗಳಿವೆ. 

ಹಿಂದೆಲ್ಲಾ ಐದು ಅಥವಾ ಏಳು ದಿನಗಳ ಕಾಲ ಮದುವೆ ನಡೆಸುವ ಸಂಪ್ರದಾಯ ಇತ್ತು. "ಮಾಘಾದಿ ಪಂಚಕ" ಎಂದು ಗುರುತಿಸಿ ಆ ಐದು ತಿಂಗಳು ಮಾತ್ರವೇ ಮದುವೆ-ಮುಂಜಿ ಮಾಡುತ್ತಿದ್ದರು. ಮಾಘ, ಫಾಲ್ಗುಣ, ಚೈತ್ರ, ವೈಶಾಖ, ಜ್ಯೇಷ್ಠ ಈ ಐದು ತಿಂಗಳುಗಲ್ಲಿ ಮಾತ್ರ ಈ ಶುಭ ಕಾರ್ಯಗಳು ನಡೆಸುತ್ತಿದ್ದರು. ಹೆಚ್ಚು ಜನ ಕೃಷಿ ಚಟುವಟಿಕೆಗಳಲ್ಲಿ ಜೀವನ ನಡೆಸುತ್ತಿದ್ದರಿಂದ, ಈ ತಿಂಗಳುಗಳಲ್ಲಿ ಕೃಷಿ ಚಟುವಟಿಕೆ ಕಡಿಮೆ ಇರುತ್ತಿದ್ದರಿಂದ, ಕಾಲ ಎಲ್ಲರಿಗೂ ಅನುಕೂಲ ಎನ್ನುವ ಪರಿಸ್ಥಿತಿ ಇತ್ತು. ಆದರೆ ಈಗ  ಹನ್ನೆರಡೂ ತಿಂಗಳು ಎಲ್ಲ ಕಾರ್ಯಕ್ರಮ ನಡೆಯುತ್ತವೆ. 

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ಆಹ್ವಾನ ಪತ್ರಿಕೆ ಆಯಿತು. ಕರೆದೂ ಆಯಿತು. ಇನ್ನು ಮುಂದೆ ಕರೆದವರು ಕಾರ್ಯಕ್ರಮಕ್ಕೆ ಬಂದಾಗ ಅವರನ್ನು ಸ್ವಾಗತಿಸಿ ನೋಡಿಕೊಳ್ಳುವ ರೀತಿ. ಕೆಲವು ಕುಟುಂಬಗಳಲ್ಲಿ "ಹೂವೀಳ್ಯ" ಎನ್ನುವ ಒಂದು ಕಾರ್ಯಕ್ರಮವನ್ನು ನಡೆಸುವ ಸಂಪ್ರದಾಯ ಇದೆ. ಏನಿದು ಈ ಹೂವೀಳ್ಯ?

ವಿಜಯನಗರ ಸಾಮ್ರಾಜ್ಯ ಉಚ್ಛ್ರಾಯ ಸ್ಥಿತಿಯಲ್ಲಿ ಇದ್ದಾಗ ಕವಿಗಳು, ಕಲಾವಿದರು, ವಿದ್ವಾಂಸರಿಗೆ ಆಸ್ಥಾನದಲ್ಲಿ ವಿಶೇಷವಾದ ಆಸರೆ ಮತ್ತು ಗೌರವ ಇತ್ತು. ಕನಕಾಚಲ ಭಟ್ಟ ಎಂಬುವವರು ಸ್ವತಃ ವೀಣಾ ವಿದ್ವಾಂಸರಲ್ಲದೆ ರಾಜವಂಶದವರಿಗೂ ವೀಣೆ ನುಡಿಸುವಿಕೆ ಕಲಿಸುವ ಗುರುಗಳಾಗಿದ್ದರು. ಅವರ ಮಗ ತಿಮ್ಮಣ್ಣ ಭಟ್ಟರೂ ಇದನ್ನು ಮುಂದುವರಿಸಿದರು. ಆ ಸಮಯದಲ್ಲಿ ವಿಜಯನಗರ ಸಾಮ್ರಾಜ್ಯ ನುಚ್ಚು ನೂರಾಯಿತು. ವಿದ್ವಾಂಸರು, ಕಲಾವಿದರು ಚೆದುರಿ ಹೋದರು. ಕೆಲವರು ತಂಜಾವೂರು ರಾಜರ ಬಳಿ ಆಶ್ರಯ ಪಡೆದರು. ಶ್ರೀ ಸುಧೀಂದ್ರ ತೀರ್ಥರು ತಂಜಾವೂರು ಅರಸರ ರಾಜಗುರುಗಳಾಗಿದ್ದರು. ತಿಮ್ಮಣ್ಣ ಭಟ್ಟರ ಚಿಕ್ಕ ಮಗನಾದ ಶ್ರೀ ವೆಂಕಟನಾಥರು ಅಸಾಧಾರಣ ಪಂಡಿತರು. ತಂದೆ, ತಾತನಂತೆ ಶ್ರೇಷ್ಠ ವೈಣಿಕರು. ಶ್ರೀ ಸುಧೀಂದ್ರ ತೀರ್ಥರಲ್ಲಿ ಹೆಚ್ಚಿನ ವಿದ್ಯಾಭ್ಯಾಸಮಾಡಿ ಆ ಕಾಲದ ಎಲ್ಲ ವಿದ್ವಾಂಸರನ್ನೂ ವಾದಗಳಲ್ಲಿ ಜಯಿಸಿದರು. 

ಕಾಲ ಕಳೆದಂತೆ ಶ್ರೀ ಸುಧೀಂದ್ರ ತೀರ್ಥರಿಗೆ ಶ್ರೀ ವೆಂಕಟನಾಥರನ್ನು ತಮ್ಮ ಉತ್ತರಾಧಿಕಾರಿಯಾಗಿ ಮಾಡಬೇಕೆಂದು ಪ್ರೇರಣೆಯಾಯಿತು. ವೆಂಕಟನಾಥರು ಇದಕ್ಕೆ ಒಪ್ಪಲಿಲ್ಲ. ಚಿಕ್ಕ ವಯಸ್ಸಿನ ಹೆಂಡತಿ ಮತ್ತು ಸಣ್ಣ ಮಗನನ್ನು ತ್ಯಜಿಸಿ ಸನ್ಯಾಸ ಸ್ವೀಕಾರ ಮಾಡಲು  ಒಪ್ಪಲಿಲ್ಲ. "ಬಾಲಾ ಸ್ತ್ರೀ, ಬಾಲಕೋನೋಪನೀತಃ" (ಹೆಂಡತಿ ಚಿಕ್ಕ ವಯಸ್ಸಿನವಳು, ಮಗನಿಗೆ ಇನ್ನೂ ಉಪನಯನ ಕೂಡ ಆಗಿಲ್ಲ) ಎಂದು ಸನ್ಯಾಸ ನಿರಾಕರಿಸಿದರು. ನಂತರ ಸಂದರ್ಭಗಳಿಂದ ಮನಸ್ಸು ಬದಲಾಯಿಸಿ, ಮಗನ ಉಪನಯನ ಮಾಡಿ, ಹೆಂಡತಿಗೆ ತಿಳಿಯದಂತೆ ಸನ್ಯಾಸ ಸ್ವೀಕರಿಸಿದರು. ಶ್ರೀ ಸುಧೀಂದ್ರ ತೀರ್ಥರು ಶ್ರೀ ವೆಂಕಟನಾಥರಿಗೆ ಶ್ರೀ ರಾಘವೇಂದ್ರ ತೀರ್ಥ ಎಂದು ನಾಮಕರಣ ಮಾಡಿದರು. ಇದರಿಂದ ಆಘಾತಗೊಂಡ ವೆಂಕಟನಾಥರ ಪತ್ನಿ ಶ್ರೀಮತಿ ಸರಸ್ವತಿ ಬಾವಿಯಲ್ಲಿ ಧುಮುಕಿ ಆತ್ಮಹತ್ಯೆ ಮಾಡಿಕೊಂಡರು. ಇದರಿಂದ ಅವರಿಗೆ ಬಂದ ಪಿಶಾಚ ಜನ್ಮವನ್ನು ಶ್ರೀ ರಾಘವೇಂದ್ರ ತೀರ್ಥರು ಪರಿಹಾರ ಮಾಡಿದರು. "ಇನ್ನು ಮುಂದೆ ತಮ್ಮಲ್ಲಿ ನಡೆಯುವ ಶುಭ ಕಾರ್ಯಗಳಲ್ಲಿ ನಿನ್ನ ಗುರುತಾಗಿ "ಸುವಾಸಿನಿ ಸತ್ಕಾರ" ಮಾಡಲಿ ಎಂದು ವರಕೊಟ್ಟರು. ಅಂದಿನಿಂದ ಶುಭ ಕಾರ್ಯಗಳಲ್ಲಿ "ಹೂವೀಳ್ಯ" ಮಾಡುವ ಪದ್ಧತಿ ಬೆಳೆದು ಬಂತು. ಹೀಗೆಂದು ಶ್ರೀ ರಾಘವೇಂದ್ರ ತೀರ್ಥರ (ಮುಂದೆ ಮಂತ್ರಾಲಯದಲ್ಲಿ ನೆಲೆಸಿದ ಶ್ರೀ ರಾಯರು) ಚರಿತ್ರೆ ಗ್ರಂಥಗಳಿಂದ ತಿಳಿದುಬರುತ್ತದೆ. ಇದು ಮೂರು ನೂರಾ ಐವತ್ತು ವರುಷಗಳಿಗೂ ಹಿಂದಿನ ಮಾತು. ಹೂವೀಳ್ಯ ಪದ್ಧತಿ ಅಂದಿನಿಂದ ಪ್ರಾರಂಭ ಆಯಿತು ಎಂದು ನಂಬಿಕೆ.  

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ಹಿಂದಿನ ದಿನಗಳಲ್ಲಿ ಮದುವೆ-ಮುಂಜಿ ಮುಂತಾದ ಸಮಾರಂಭಗಳಿಗೆ ಹೋಗುವ ಜನ ಕಾಲ್ನಡಿಗೆಯಲ್ಲೋ ಅಥವಾ ಎತ್ತಿನ/ಕುದುರೆ ಗಾಡಿಗಳಲ್ಲೋ ಹೋಗಬೇಕಾಗಿತ್ತು. ಇಂದಿನಂತೆ ವಿವಾಹ ಮಂಟಪದವರೆಗೂ ಸುಖ ಪ್ರಯಾಣ ಸಾಧ್ಯವಿರಲಿಲ್ಲ. ಪ್ರಯಾಣದಿಂದ ಬರುವ ಮಂದಿ, ಅದರಲ್ಲೂ ಹಿರಿಯರು, ಬಹಳ ಬಸವಳಿದಿರುತ್ತಿದ್ದರು. ಆದ ಕಾರಣ ಅವರನ್ನು ಎದುರುಗೊಂಡಾಗ ಅವರಿಗೆ ಮೊದಲಿಗೆ ಆಯಾಸ ಪರಿಹಾರ ಬೇಕಾಗುತ್ತಿತ್ತು. ಹೀಗೆ ಬಂದವರನ್ನು ಸಮಾರಂಭದ ಸ್ಥಳದ ಮುಖ್ಯ ದ್ವಾರದ ಬಳಿ ಎದುರುಗೊಳ್ಳುತ್ತಿದ್ದರು. ಬಂದ ಹಿರಿಯರಿಗೆ ಕುಶಲ ಪ್ರಶ್ನೆಗಳ ನಂತರ  ಕಾಲು ತೊಳೆದು ಒಳಗೆ ಕರೆದೊಯ್ಯುತ್ತಿದ್ದರು. ನಂತರ ಬ್ರಹ್ಮಜ್ಞರಿಗೆ "ಮಧುಪರ್ಕ" ಮತ್ತು ಸ್ತ್ರೀಯರಿಗೆ ಪಾನಕ, ನೀರು ಮಜ್ಜಿಗೆ, ಕೋಸಂಬರಿ ಇತ್ಯಾದಿ ಕೊಡುತ್ತಿದ್ದರು. ಕಾರಣ ಬೇಯಿಸಿದ ಪದಾರ್ಥಗಳ ಅಡಿಗೆ ಇನ್ನೂ ಆಗಿರುತ್ತಿರಲಿಲ್ಲ. ಅವರ ಬಟ್ಟೆಗಳು ಪ್ರಯಾಣದ ಧೂಳಿನಿಂದ ಮಲಿನವಾಗಿರುತ್ತಿದ್ದವು. ಆ ಕಾರಣ ಅವರಿಗೆ ಹೊಸ ಧೋತರ-ಸೀರೆ ಇತ್ಯಾದಿ ಕೊಡುತ್ತಿದ್ದರು. ಹೆಣ್ಣು ಮಕ್ಕಳಿಗೆ ಮಂಗಳ ದ್ರವ್ಯಗಳನ್ನು ಕೊಡುತ್ತಿದ್ದರು. ಹೀಗೆ ಕಾಲುತೊಳೆದು, ಒಳಗೆ ಕರೆದುಕೊಂಡು ಹೋಗಿ ಮಂಗಳದ್ರವ್ಯ ಕೊಟ್ಟು ಸ್ವಲ್ಪ ತಿನ್ನುವ-ಕುಡಿಯುವ ಪದಾರ್ಥ ಕೊಡುವ ಕ್ರಿಯೆ ನಂತರ "ಹೂವು-ವೀಳ್ಯ" ಅಥವಾ "ಹೂವೀಳ್ಯ" ಪದ್ಧತಿಯಾಗಿ ರೂಪುಗೊಂಡಿದೆ. 

ಹೊಸ ವಸ್ತ್ರಗಳನ್ನು ಕೊಡುವ ಪದ್ಧತಿ ಈಗ  ಕೇವಲ ರವಿಕೆಯ ಕಣಕ್ಕೆ ಸೀಮಿತವಾಗಿದೆ. ಇಂದಿನ ದಿನಗಳಲ್ಲಿ ಸೀರೆಯ ಜೊತೆಗೇ ರವಿಕೆಯ ಕಣಗಳಿರುವ ಕಾಲ ಮತ್ತು ಮ್ಯಾಚಿಂಗ್ ಬ್ಲೌಸ್ಗಳಿಂದಾಗಿ ಹೂವೀಳ್ಯದಲ್ಲಿ ಕೊಡುವ ರವಿಕೆಯ ಕಣಕ್ಕೆ ಏನೂ ಬೆಲೆ ಇಲ್ಲವಾಗಿದೆ. ಅನುಕೂಲಸ್ಥರು ಕೇವಲ ರವಿಕೆಯ ಕಣಕ್ಕೇ ಸೀಮಿತ ಮಾಡಬೇಕಾಗಿಲ್ಲ. ಒಂದು ಜೊತೆ ಪೂರ್ಣ ವಸ್ತ್ರಗಳನ್ನೇ ಕೊಡಬಹುದು. 

ಕೆಲವು ಹಿರಿಯರಿಗೆ, ಅದರಲ್ಲೂ ದಂಪತಿಗಳಿಗೆ, ಹೀಗೆ ಕಾರ್ಯಕ್ರಮದ ಆರಂಭದಲ್ಲಿ ನಡೆಯುವ ನಡೆಗಳಲ್ಲಿ (ಚಪ್ಪರ ಪೂಜೆ ಅಥವಾ ದೇವರ ಸಮಾರಾಧನೆ ಹೆಸರಿನಲ್ಲಿ ನಡೆಯುವ ಕಾರ್ಯಕ್ರಮಗಳು) "ಪಾದಪೂಜೆ" ಮಾಡಿ ವಸ್ತ್ರಗಳನ್ನು ನೀಡುವ ಪದ್ಧತಿ ಈಗಲೂ ಮುಂದುವರೆದಿದೆ. 

ಹೂವೀಳ್ಯ ಕಾರ್ಯಕ್ರಮ ಸಾಮಾನ್ಯವಾಗಿ "ನಾಂದಿ" ಕಾರ್ಯಕ್ರಮದ ಜೊತೆ-ಜೊತೆಯಲ್ಲಿ ನಡೆಯುತ್ತದೆ. "ನಾಂದಿ  ಶ್ರಾದ್ಧ" (ಶ್ರದ್ದೇಯಿಂದ ಮಾಡುವ ಕೆಲಸವೇ ಶ್ರಾದ್ಧ) ವೈದಿಕ ರೀತಿಯಿಂದ ಮನೆತನದ ಹಿರಿಯರನ್ನು ಬರಮಾಡಿಕೊಂಡು ಸಮಾರಂಭಗಳು ಮುಗಿಯುವವರೆಗೂ ಅವರು ನಮ್ಮ ಜೊತೆಯಲ್ಲಿ ಇದ್ದಾರೆ ಎಂದು ಭಾವಿಸಲಾಗುತ್ತದೆ. ಇದೆ ರೀತಿ ಹೂವೀಳ್ಯ ಕಾರ್ಯಕ್ರಮದಲ್ಲಿ ನಮ್ಮ ಹಿಂದಿನ ತಲೆಮಾರಿನ ಸ್ತ್ರೀಯರು ಇಲ್ಲಿ ಬಂದಿರುವ ಸುವಾಸಿನಿಯರ ರೂಪದಲ್ಲಿ ಬಂದಿದ್ದಾರೆ ಎಂದು ಸತ್ಕರಿಸುತ್ತಾರೆ.  

ಈ "ಹೂವು-ವೀಳ್ಯ" ಅಥವಾ "ಹೂವೀಳ್ಯ" ಕಾರ್ಯಕ್ರಮದಿಂದ ಒಂದು ಸಾಮಾಜಿಕ ಕೆಲಸವೂ ಗೊತ್ತಿಲ್ಲದಂತೆ ನಡೆಯುತ್ತದೆ. ಕಾರ್ಯಕ್ರಮಕ್ಕೆ ಅನೇಕ ಹೆಣ್ಣು ಮಕ್ಕಳು ಬೇರೆ ಬೇರೆ ಕಡೆಯಿಂದ ಬಂದಿರುತ್ತಾರೆ. ಅನೇಕರಿಗೆ ಪರಸ್ಪರ ಪರಿಚಯ ಇರುವುದಿಲ್ಲ. ಇದು ಸಮಾರಂಭಗಳ ಮೊದಲನೇ ಚಟುವಟಿಕೆ. ಮುಂದಿನ ಅನೇಕ ಚಟುವಟಿಕೆಗಳಲ್ಲಿ ಇವರೆಲ್ಲರೂ ಒಂದಾಗಿ ಕೆಲಸ ಮಾಡಬೇಕು. ಹೂವೀಳ್ಯ ಕಾರ್ಯಕ್ರಮ ಇಂದಿನ ಮ್ಯಾನೇಜ್ಮೆಂಟ್ ಪದಾವಳಿಯಲ್ಲಿ ಹೇಳುವಂತೆ "ಐಸ್ ಬ್ರೇಕಿಂಗ್" ಮತ್ತು "ಇಂಟ್ರೊಡಕ್ಷನ್" ಕೆಲಸವನ್ನೂ ಮಾಡುತ್ತದೆ!

ಹೂವೀಳ್ಯ ಮುಖ್ಯವಾಗಿ ಮಹಿಳೆಯರ ಚಟುವಟಿಕೆ. ಪುರುಷರಿಗೆ? ಪುರುಷರೂ ಹೂವೀಳ್ಯವನ್ನು ಕುತೂಹಲದಿಂದ ಎದುರು ನೋಡುತ್ತಾರೆ. ಏಕೆ? ಅವರಿಗೆ ನಾಂದಿ ಕಾರ್ಯಕ್ರಮದಲ್ಲಿ ಸಿಕ್ಕುವುದು ಬರೀ ಹೊಗೆ ಮತ್ತು ಅದರಿಂದ ಕೆಮ್ಮು. ಹೂವೀಳ್ಯ ಹಾಗಲ್ಲ. ರವಿಕೆಯ ಕಣ, ಮಂಗಳದ್ರವ್ಯ ಇಲ್ಲದಿದ್ದರೂ ಪಾನಕ, ಕೋಸಂಬರಿಗಳು ಅವರಿಗೂ ಸಿಕ್ಕುತ್ತವೆ!

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ಇಲ್ಲಿಯವರೆಗೆ  ಸಮಾರಂಭಗಳಿಗೆ ಆಮಂತ್ರಿಸುವುದನ್ನು ಮತ್ತು ಬಂದವರನ್ನು ಸ್ವಾಗತಿಸುವುದನ್ನು ನೋಡಿದೆವು. ನಮ್ಮ ಆಹ್ವಾನವನ್ನು ಮನ್ನಿಸಿ ಬಂದವರಿಗೆಲ್ಲ ಮುಂದಿನ ಚಟುವಟಿಕೆಗಳಲ್ಲಿ ಭಾಗವಹಿಸಲು ಸಮಯ ಕೊಡೋಣ. 

ಸಮಾರಂಭಗಳು ಮುಗಿದ ಮೇಲೆ ಅವರಿಗೆ ಸತ್ಕಾರ ಮಾಡಿ ಬೀಳ್ಕೊಡುವುದೂ ಅಷ್ಟೇ ಮುಖ್ಯ. ಅಲ್ಲವೇ? ಅದರ ವಿಷಯಗಳನ್ನು ಇನ್ನೊಮ್ಮೆ ನೋಡೋಣ. 

Excellence Pooled In One Place

The word "Excellence" means many things in different contexts. One thing is, however, common in anything considered excellent - there should be a confluence of many good qualities. There is no place for any ordinary things in an excellent thing or person or place. They give star ratings nowadays for everything. A five star rating is generally considered the ultimate. It is a standard against which others are measured.

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Students of literature and people interested in stage plays are familiar with a famous Sanskrit play "Naagaananda". Even those who are not familiar with this play would have heard of the story of Jeemootavaahana, Shankachooda and Malaya Parvata. It is a part of the famous "Bodhisatva" folklore. The story revolves around the hatred between Garuda and the Nagas, how Garuda was killing the snakes evryday and how the kindness of Jeemootavahana turned even Garuda into Ahimsa and giving up his killing of snakes once and for all. 

Naatakantam kavitvam (नातकन्तम् कवित्वम्) is a popular saying that enunciates that a poet is incomplete until he succeeds in his efforts as a writer by giving a successful stage play (Naataka). What are the components that make a stage play successful? The subject chosen for the play must be one that catches the attention of the audience. The poet must be skilful in his trade. The troupe staging the play must be well versed in the stage management and capable of displaying desired acting skills. Ultimately the audience should be one that can appreciate a good content and performance. 

In the Sanskrit play "Nagaananda" the Sootradhara (one who introduces and manages the stage production) introduces the play with the following sloka:

श्रीहर्षो निपुणः कविः परिषदप्येषा गुणग्राहिणी 

लोकेहारिच बोधिसत्व चरितं नाट्ये च दक्षा वयम् 

वस्वेकैकमपीह वाञ्छितफलप्राप्तेः पदं किं 

पुनर्मद्भग्योपचयादयं समुचितः सर्वे गुणानां गणाः 

ಶ್ರೀಹರ್ಷೋ ನಿಪುಣಃ ಕವಿ: ಪರಿಷದಪಿ ಯೇಷಾ ಗುಣಗ್ರಾಹಿಣೀ 

ಲೋಕೇ ಹಾರಿಚ ಬೋಧಿಸತ್ವ ಚರಿತಂ ನಾಟೈಚ ದಕ್ಷಾ ವಯಂ 

ವಸ್ಯೆಕೈಕಮಪೀಹ ವಾಂಛಿತಫಲಪ್ರಾಪ್ತೆ: ಪದಂ  ಕಿಂ 

 ಪುನರ್ಮದ್ಭಾಗ್ಯೋಪಚಯಾದಯಂ ಸಮುಚಿತಂ ಸರ್ವೇ ಗುಣಾನಾಂ ಗಣಾ:

Sri Harsha is a very skilled poet. This is a knowledgeable assembly that can understand and appreciate quality performance on stage. The subject of the play is Bodhisatva's story that is very well known in the world. We are indeed an excellent troupe that can perform to expectations. Each one of these is sufficient to ensure a successful stage performance. And here we have a confluence of all the requirements. How lucky we are today to have such a pool of excellence!

This sloka is a classic example of many components of excellence pooled in one place which makes for a great presentation or achievements.

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We have two Sri Harsha as well known poets that have given us masterpieces in Sanskrit literature. The first one is Chandel King Sri Harsha who ruled the present Bundelkhand area from Kanyakubja (present Kannauj in UP). He ruled in the early part of 7th Century AD and fought Pulikeshi II (Immadi Pulikeshi) of Karnataka and lost. Pulikeshi II then got the title of "Shree Pruthvivallabha". He is believed to have written at least three plays Nagananda, Ratnavali and Priyadarshika, though some opine that someone else wrote for him. The second Sri Harsha is the 12th century Philosopher-Poet who is known for his celebrated work "Naishadeeya Charitam", among others. He iwas given a title "Nara Bharati" meaning he is like Devi Saraswati in the form of a man. There is a saying "Naishadam Vidwadowshadam" meaning that this literary work tests even the great scholars. It is one of the text books for students learning the language and poetics. It is considered as one of the five epic works (Pancha Mahakavyas). His another work Khandana Khndana Khadya is also highly rated by the scholars. 

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We had another Sri Harsha in our own family. Whenever i met him in some function or private occasion, I always remembered the above two Sri Harsha and especially the above sloka from Nagananda. He would ask me smilingly, "Uncle, do you remember these two Sri Harsha when you see me or do you remember me when you read their works?". Our Sri Harsha spent his early years in Mumbai while we mostly stayed in Bangalore. he moved to Toronto in Canada for higher studies and later worked in Japan for two years. He continued his work in Mumbai. By the time he moved to Bangalore, we were away elsewhere. Thus though our chemistry perfectly matched, our geography did not. We could not spend a lot of time together, but whatever time was spent together was indeed memorable and productive. He would patiently answer my endless questions on the developments in his chosen professional field.  

Youngsters in schools and colleges are either confused about the careers they wish to pursue after finishing initial education or they are very clear about their goals. our Sri Harsha was very clear about his goals from early years. He wanted a career in Graphics and Animation, especially in the visual medium. After his initial education in Mumbai, he moved to Canada for higher learning in this field. He did learning and working simultaneously there. It was during these years that he was associated with providing resources to the famous Hollywood film "The Lion King" (1994). He moved to Japan and worked as well as learnt there for some two years. After returning to India he worked in Mumbai and Bangalore and provided valuable contributions for films in Hollywood, Bollywood and South Indian films. He built a team of professionals in his chosen area and was very popular among his teammates and co-workers.

He was associated with production of many films that include "Bahubali", "Avatar" and some Rajnikant movies. He kept himself updated with the various developments in the field and could speak with authority on the area of allied subjects.

Many things in life are not fair. Some of them are absolutely unfair. Our Sri Harsha was only 47 years young and at the peak of his excellent performance. Cruel hands of death snatched him away from amidst us last week. The family members did everything possible for humans to nurse him back to good health, but unfortunately there are certain things beyond our control. 

A wonderful son, devoted brother, loved husband, laughing companion for many, a dependable friend and an adorable young talent is not with us now. Dear Harsha, you were indeed a bundle of excellence pooled in one place. You will be missed. Missed a lot.

Spouse With The Same Name

Long long ago, during the Mahabharata times, there was a sage by name Jaratkaru (जरत्कारु - ಜರತ್ಕಾರು). He had taken a vow to practice celibacy or brahmacharya, and spend his life time in spiritual pursuits without getting into married life. "Come what may, I will not marry and invite hurdles in my spiritual journey", he told himself. He reached advanced age but continued on his chosen path. He renounced even food and water and lived only on air. 

On one of his spiritual long walks, one day he found that several persons were hanging upside down on a cliff, clinging to one another clutching the root of a grass weed, with their heads in a hole that led to hell. A rat was steadily eating that root. They could fall to their hell any moment.

Jaratkaru felt very sad about them. "Who are you people? Why are you hanging here? Is there any way to resurrect you?" he asked them. "We are the ancestors belonging to the Yayavaara clan. There is only one man left in our clan in the present generation. Unless he marries and produces the next generation we are doomed to fall from here and end in hell. But that man has chosen not to marry and practice celibacy. If he does not marry and continue the lineage, we are all finished. The rat eating the root of the grass we are holding is like a ticking clock", they said. "Please let me know who that person is. I will tell him to attend to your needs quickly" said Jaratkaru. "His name is Jaratkaru", said one of the hanging persons. 

Jaratkaru was now in a quandary. If he marries, his vow will be broken. if he does not marry, the ancestors are doomed. What to do? He identified himself and told them that he would marry and sacrifice his vow for the welfare of the clan, but subject to conditions. "First condition is that the girl should be marrying me on her own free will. Secondly, the family of the girl should willingly offer her in marriage to me. Thirdly I will not support her and abandon her if she displeases me even once. Above all, she should have the same name as me - Jaratkaru!" he said.

In essence, the name of the husband and wife should both be the same. In other words. the spouses should have the same name!

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Kubra Aykut belonged to the present days. She was a TikTok influencer who had a million followers on the medium. She had 200,000 Instagram followers. She decided to marry someone who fit her expectations.  Finally she decided that she didn't find one such person. The only person who could meet her expectation was herself. 

She did the best thing. As she did not find a worthy partner, she married herself. The word "Polygamy" is well known. "Sologamy" is a word that means marrying oneself. They say it is not recognised legally anywhere in the world. But it is self satisfying as it is better than being single. Her 2023 wedding with herself was published as "Wedding without a Groom" and the videos became hugely popular. 

Her wedding was quite interesting. She wore a tiara, a white gown, and other accessories as she proclaimed "I cannot find a worthy groom for myself". Her fan following multiplied after this self wedding.

The spouse here also had the same name! (Of course, the same person as well).

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Serpent King Vasuki was a worried man. He knew that his clan of serpants were doomed due to a curse on account of which all snakes were to be sacrificed in a "Sarpa Yaga" that would be performed shortly. He also knew that her sister's son would be able to prevent total loss and stop the ritual in the middle. He was waiting for her to be married so that her son when takes birth could be instrumental in saving the clan. The sisters name was Jaratkaru. 

Vasuki offered sister Jaratkaru in marriage to would be brother-in-law Jaratkaru. Bride Jaratkaru voluntarily agreed to marry groom Jaratkaru to save her clan. She agreed to all conditions of the groom. Vasuki agreed to support sister Jaratkaru and her child without burdening her husband Jaratkaru. Wedding concluded. 

When the couple lived together for sometime, wife Jaratkaru woke up husband Jaratkaru from deep slumber on one day. Husband Jaratkaru got angry and abandoned wife Jaratkaru. But before going away he gave her a boon that shortly a son will be born to her. The boy was named as "Aastika". 

Arjuna's great grandson, Abhimanyu's grandson and Parikshit's son King Janamejaya started the "Sarpa Yaga" to take revenge for his father's death due to biting by the snake Takshaka. Just like Lord Vamana went to King Bali in the Mahayaga and stopped it by asking for three foot land, Aastika went to King Janamejaya's yaga and sought stoppage of sarpa Yaga. King Janamejaya agreed and stopped the ritual. Thus Vasuki succeeded in saving his clan with the help of sister Jaratkaru. Sage Jaratkaru also saved his clan. Everything was fine and ended well.

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It was not so in the case of Kubra Aykut. A week ago, on 23rd September, 2024 she fell down from her 5th floor luxury apartment in Istanbul. She was only 26 years old. Police found a suicide note in her apartment. Her posts in the media said that she gained her energy, but was not able to gain weight and was losing one Kg weight everyday. 

Spouse with similar name (and being the same person too) did not help her. It was indeed a tragedy.

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When we were children and grew up in villages, we often found the writing आस्तिक in Sanskrit or ಆಸ್ತಿಕ in Kannada on the front doors of houses. The belief was that the name Aastika written on the door would make the snakes respect the household and go away without entering the house. 

Very rarely one could see the full text of the shloka written on the door. It actually was, in full form, as under:

सर्पोपसर्प भद्रं ते शीग्रं गच्छ महात्मनः 

जनमेजयस्य यज्ञान्ते आस्तिकस्य महात्मनः 

Sarpopasarpa bhadrante sheegram gaccha matmanaha

Janamejayasya yagnante Aastikasya mahatmanaha

ಸರ್ಪೋಪಸರ್ಪ ಭದ್ರಂತೇ ಶೀಘ್ರಮ್ ಗಚ್ಛ ಮಹಾಶಯಃ 

ಜನಮೇಜಯಸ್ಯ ಯಜ್ಞಾoತೇ ಆಸ್ತೀಕಸ್ಯ ಮಹಾತ್ಮನಃ  

Sridhara Vs. Mahidhara

Students of Law study various branches law like Civil Law, Criminal Law, Constitution Law, International Law, Law of Torts, Taxation Law and so on. There are also branches of law like Animal Law, Immigration Law, Family Law, Employment Law and many others. As the boundaries of the society and human activities expand, more and more branches of law are being added. Vast growth in science and technology has brought in some more branches of law. 

In the context of any discussion on the subject of law, the word "jurisprudence" is often used. What is Jurisprudence? Dictionary meaning of Jurisprudence is that it is the study of law and the principles on which it is based. Its meaning is expanded and referred as "The philosophy and theory of law that is primarily concerned with both what law is and what it ought to be". This includes issues of how persons and social relations are understood in legal terms, and of the values in and of law. Jurisprudence also draws its content from philosophy, social order, history, economics, and politics as well. It covers a wide area of human life and its development over the centuries. Certain legal principles may appear to be patently absurd, but one can find the rationale in such ideas by study of jurisprudence. 

Students of law as well as practicing law professionals like lawyers and judges often refer to the development of jurisprudence over the years. Unfortunately, most of the learning in Jurisprudence in law colleges starts with early 16th century. The decisions of "Privy Council" find repeated mentions in jurisprudence. The word jurisprudence itself comes from the Latin phrase "juris prudentia" which means "knowledge of law" or "the study of law". But it is to be remembered that there was an excellent system of administering justice in ancient Greece, China as well as in India and some other parts of the world. 

Vast amount of knowledge accumulated in ancient India was lost when the magnificent libraries in Indian universities and other private libraries were burnt down by invaders. Even then, as the main learning method in ancient India was reading the major texts and memorising them, a stream of knowledge has passed on from the teachers to students over generations in India. A system equivalent to Privy Council and Bar Councils, or even better than that, existed in India long before the ideas of jurisprudence germinated in the west. It is because of this that jurisprudence in India has a history of over 2,000 years!

A 3rd Century AD case known as Sridhara Vs. Mahidhara is a testament to this long heritage of jurisprudence in India.

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Most of the people are familiar with the Hindi film "Sholay" released in 1975, Some may have watched it many times too. There is a scene in that film where the Jailor is talking to the Police Inspector Thakur Baldev Singh (played by Sanjeev Kumar). Inspector has been sanctioned leave and he is proceeding to his home town for celebration of the birthday of the grandson. The jailor is surprised and asks the inspector as to how he has a grandson despite being so young and how many members are there in his family. Inspector replies that he has two sons and two daughters-in-law as well as a daughter who is to be got married soon. He says, "in villages we get married early. I got married early. My son was born when I was very young. He was married early and my grandson was also born when I was young!". This was true until the end of last century. Three generations were common in families and there were four generations alive in many families. There used to be a special function when the fourth generation child arrived, known as "Prapoutra Darshana Shanti" which is popularly known as "Kanakabhisheka" (Please Click Here to read about this celebration). There were also rare families where there were five generations of persons alive at the same time, though for a very short time span.

The four  generations are known as Pita (Father), Putra (Son), Poutra (Grandson) and Prapoutra (Great Grandson) in Sanskrit, when considered in descending order. In the ascending order it becomes Atman (Self), Pita (father), Pitamaha (Grandfather) and Prapitamaha (Great Grandfather).  When a person accepts Sanyas, he cannot have anyone performing his shraadda in future. Hence he performs his own shraadda and then takes sanyas. Such shradda is, therefore, known as Atma Shraadda, which means performing one's own shraadda. If the fifth generation elder is alive, he will be known as Vruddha Prapitamaha (Great Great Grandfather). This is why during the Sapindikarana Shraadda (usually performed on the 12th day after death of a person), the sons include their father with the earlier three generations and release the fifth generation person by giving him "Swarga Patheya" (Patheya means something for use during the journey. Patha means the way or road) and send him to heaven so that they are left with the three generation elders for future shraddas.

This information is required to understand the contents of the judgement in Mahidhara Vs. Sridhara.

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Some 1,700 years ago, in the 3rd century AD, there lived a family of four generations in Pataliputra, present day Patna. Gadadhara (Father or Pita), Chakradhara (Son or Putra), Giridhara (Grandson or Poutra) and Mahidhara (Great grandson or Prapoutra) lived with other members of the family. For the purpose of the family requirements, Gadadhara borrowed 10,000 panas (coins or unit of money at that time) at a rate of interest of 2 percent per month (similar to today's credit cards as it works out to more than 24% when compounded) from a money lender named Sridhara. An epidemic struck the area some time thereafter (like the present day Corona) and large number of people died due to it. In the family of the borrower, Gadadhara, Chakradhara and Giridhara died leaving behind Mahidhara, the great grand son of Gadadhara. 

When Sridhara demanded the return of the loan amount from Mahidhara, Mahidhara refused the obligation to repay as the money was borrowed by his great grand father. Aggrieved by this Sridhara filed a case against Mahidhara in the court. Mahidhara consulted a lawyer by name Smartha Dhurandhara (The word Durandhara means one who is capable of taking or holding the load!). Durandhara told Mahidhara that the shastras say that the liability is up to Poutra (meaning grandson) and hence he need not pay. He argued as such in the court. The court agreed with the argument, but felt that justice is not done to Sridhara because Mahidhara got all the assets of his great grandfather but is escaping the liability due to this technical interpretation. The court referred the matter to a higher forum, similar to later day Privy Councils. it was known as "Pandita Mandali", a group of scholars.

Pandita Mandali considered the case and relied on the principle that "when an asset passes on, corresponding liabilities also pass on", and held that Mahidhara cannot escape the liability of repayment of the loan taken by his great grandfather as he has inherited all his assets. The suit was decreed as such. Mandali held that Mahidhara is bound by the "Doctrine of pious obligations" and hence bound to repay the loan. The Pandita Mandali took serious note of the pleadings of Smartha Durandhara and cancelled his "Sannad" (authority to practice law) as his stand was false, vexatious and misguiding the society!

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Justice M Rama Jois was an eminent advocate from Karnataka who later served as a Chief Justice of Punjab and Haryana High Court, Rajya Sabha member and Governor of Bihar and Jharkhand states. Mandagadde Rama Jois (1931-2021)  had studied several interesting cases of the country in his career while working in the courts as advocate and judge, as well as Governor of Bihar and Jharkhand states. He has written several books enumerating those interesting cases, including the above one, in his books, His book "Legal and Constitutional History of India" is considered as of immense value for understanding development of Jurisprudence in India.

The proceedings of Supreme court and High Courts in India is being shown live for the last few months. In one of the High Court of Karnataka cases recently, a litigant made a submission before Hon. Justice Sreeshananda that his father had not left anything for him. The judge observed that the litigant is standing in the court because his father has left him behind and mentioned the above case. It is not proper to expect that parents should leave behind assets for the children. On the other hand, the children should develop capabilities to create assets on their own.

Justice Shreeshanda is considered as a very learned judge and his court proceedings are often a source to learn about many things in law as well as life, His observations recently about two cases, however, came for sharp reactions from public as well as the Supreme Court. The judge expressed regrets about these observations in the open court later on.

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The case of Sridhara Vs. Mahidhara has many lessons for students and practitioners of law as well as general public about several important aspects of law and life at large, It also explains how jurisprudence evolves over time and enhances effectiveness of administration of justice.

Healing And Helping Hands

Freedom from foreign rule in 1947 brought with it many challenges for a new independent India. One of them was demand for re-organisation of states. One generally accepted idea was to bring all contiguous areas that spoke a particular language under one state. This demand for linguistic states gained momentum after independence and was finally accepted by the Union Government. A mass movement for creating a broad Kannada speaking state was already set in motion from as early as 1905. All areas with majority of people speaking Kannada language were merged and "Mysore State" was reorganised as "Vishala Mysore State", meaning broader Mysore state. On the first day of November, 1956 the reorganised state was officially born. Since then, November 1st is celebrated as "Kannada Rajyotsava" day. Many areas that were under Bombay, Hyderabad and Madras provinces were merged under "States Reorganisation Act, 1956" and new Vishala Mysore took birth. As children, we were taught a series of many riddles which started with a jaggery square (Bellada Acchu - ಬೆಲ್ಲದ ಅಚ್ಚು) that finally ended with "Vishala Mysuru". Mysore state was renamed as "Karnataka" in 1973. 

Bijapur was one of the areas that got merged with Mysore State from the Hyderabad areas when states were reorganised. A city founded by the Kalyana Chalukya dynasty, a proud Kannada kings lineage over a thousand years ago, it was later on a seat of power for the Adil Shahi dynasty. It is known for many things; its cultural glory, traditions under the Chalukya and Bahamani rulers, Sufi heritage, commercial importance etc. "Gol Gumbaz" is a heritage site and big tourist attraction. The city was founded as "Vijayapura", symbolising a historical victory for the founding rulers. In course of time it came to be known as Bijapur. Its original name "Vijayapura" has been recently restored. 

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Alibaug or Alibag town is a city in Maharashtra state and headquarters of Raigad district. It is located at about 100 KM to the south of Mumbai city. It is the place of the Godess of Konkan, Devi Padmakshi Renuka. Alibaug has a history of over 2000 years and it is believed that the Jews first landed in India here, to escape persecution in Roman empire at that time. A wealthy Isralite by name Eli used to live in a big garden with many coconut trees here. It was referred as "Eli cha Bagh" in Marathi by the local people. Eli cha bagh in due course came to be known as Alibaug or Alibag.

Alibag was an important port and naval centre during the rule of Chhatrapati Shivaji Maharaj. The Maratha Admiral Kanhoji Angre spent his later years here and his samadhi can be seen even today (see picture above). There are many historical and modren places of tourist interest in and around Alibaug. 

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Many many years ago, there lived a young woman by name Ammavva in Vijayapura or Bijapur. In Kannada language, as also in many other Indian languages, Amma means mother. In some parts of south India, Avva also means mother. This woman was Ammavva, and true to her name she was like a mother personified. An extremely kind and pious human being, she spent most of her time in helping the people around her, especially the the weak, sick and aged ones. She was very popular in her area and loved by one and all.

Though married for several years Ammavva did not have any children and this was bothering her very much. She used to visit the local Shiva temple every day and pray for a child. On one such visit she sat in an evening discourse by a local pandit about the various qualities of Lord Shiva. The pandit explained that Lord Shiva has no parents to take care of him, but he took care of the whole world. He did not have a house to live and hence lived in the burial ground (smashaana). He had two wives, Gange and Gowri, who quarrelled frequently. The pandit went on explaining thus. Ammavva felt very bad for Lord Shiva and went home worrying about him.

Even after reaching home Ammavva continued to worry about Lord Shiva. She begged Shiva to become her child so that she can give all her love to him and take care of him as a true mother. The Lord was pleased with her devotion and appeared in his most popular form, that of a Linga, which in this case was a soft Shivalinga instead of the hard stone like structure. Ammavva was very pleased with the appearance of the lump of clay like substance on her lap. She moulded the lump into the form of a child using her hand and fingers. And Lo, the child like form came to life and started to move like a real child. Ammavva was very happy now and took care of the child with all her love and devotion. For several months thereon, she enjoyed being a mother. Her entire life was now centred around the child!

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The government hospital in Alibaug was like any other government hospital in the early years after independence. There were no real facilities for taking care of the sick and wounded. Physical facilities were minimal. Funds for health care were frugal but the inflow of sick patients was ever increasing. The Surgeon was a very kind man and did his best in the given circumstances. 

The staff of the hospital were devoted to their tasks and provided good support to the surgeon. Whatever the short comings in the systems, the team worked for the welfare of the people around them.

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Lord Shiva wanted to have a final test for the devotion of Ammavva. When she woke up in the morning on a particular day, she found the child to be in a state of extreme sickness and all the organs were sucked in without any motions. The child was unable to breathe properly and it looked like it won't survive the day. Ammavva did everything at her command and tried all the various herbs and actions she knew to handle sick children. There was no use and the child's condition turned worse with every passing hour. Ammavva decided that she could not see the child die and it was better for her to die before the child dies. She prepared a potion of deadly herbs and got ready to end her life by drinking it.

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The surgeon was examining the serious injuries suffered by the just brought in patient. The middle aged woman was lying on the stretcher.  She was in advanced stage of pregnancy. The relatives who brought her to the hospital had informed that she was married for some eleven years and had now become pregnant and looked forward to the arrival of the first child with all enthusiasm. Unfortunately, when she was going in the agricultural fields on her usual errands, a stray bull came charging towards her and she fell down. The bull attacked her with its horns. She was saved by the passersby and immediately moved to the hospital. 

The bulls horn had made a deep hole in the belly of the woman and the surgeon could see the hand of the child in the womb through the gaping hole. The wound had to be closed by stitching the layers of the womb. But the little hand was in the way. There was no method available to push back the little hand and stitch the wound. The surgeon was in a quandary. 

The relatives and others who accompanied the patient were unanimous in their request. The bigger life should be saved and it was the priority. May be she may be able to have a child later on. Save her at all costs, was the plea. 

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Just as Ammava lifted the glass of poisonous potion to kill herself before the child dies, Lord shiva appeared before her and held her hand holding the potion. He was thrilled by the love and devotion she had for the Lord. He gave boons to her. She would soon have her own children and she would continue to serve the people around her. She will not just have children but they would be healthy and happy as well. He went further in his boons. Not only Ammavva's children would be healthy and happy, but also all children of those who recalled and retold the story of Ammavva's devotion to the Lord! He instructed his trusted servant-in-chief Nandeeswara  to spread the message of ammavva's story and this boon all over the world.

A folk song containing the above story of Ammavva was soon a big hit in the area. Any mother who found a child sick would recite this song and invoke the blessings of the Lord to cure the disease or illness!

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As the surgeon was looking at the patient and unable to decide on the next step, all his staff in the operation theatre were standing nearby awaiting further instructions. Among them was a male helper standing a little away from others. He was an alcoholic and others did not want his company. His job was to sterilise the wounds. The staff just tolerated him because he was otherwise a very good human being and did his duties very sincerely. Like some great musicians who were alcoholic, but people tolerated all their pranks just for the wonderful musical talent they had in them.

The helper hesitantly walked up to the surgeon and whispered something in his ears. The surgeon stared at him with a quizzical look. The helper strongly nodded his head affirming what he had just told the doctor. The surgeon decided to implement the suggestion as he had no other alternative at all.

The needle used for giving the injection was heated up. The surgeon took the syringe hesitantly and looked at the little hand in contemplation. Very reluctantly he touched the little hand of the child in the womb with the tip of the hot syringe. Ah, it worked!. As a reflex action, the child pulled its hand inside giving just enough space for the wound to be stitched! Further things were easy. The wound was stitched up, dressed and the patient was kept under close watch for sometime. The wound healed and everything appeared fine.

In another two months time the woman delivered a healthy baby. The surgeon was now holding the little hand of the smiling baby in his hands recalling his touching it with a hot syringe needle a few days ago, with the smiling Sande (helper who gave suggestion) by his side.

*****

I have heard my mother sing Ammavva's song several dozen times in my childhood when myself and my siblings fell sick and were being nursed back to normal health. Changes of modren life have rendered the song obsolete. I could not find anyone remember and recite this song now. The song did more than just repose faith in the Lord. It allowed the mother to do her household chores while singing the song. It also gave comfort to the sick child that the mother is just there for him or her. Faith and love moves mountains, they say.

A brief account of the surgeon's plight handling the wounded woman's womb was circulating in WhatsApp last week. When I dived further into it, I stumbled on a book titled "Behind the Mask" by Dr Subhash Munje. The word "Mask" in the title of the book refers to the surgical mask used in the operation theatres. Dr Subhash Munje is the surgeon referred in the WhatsApp quote. He has narrated many experiences he had in his career as a surgeon and states that the helper Sande was his Guru on the eventful day. Sande had the presence of mind which was backed up by his own observation skills in the OT. Dr Subhash Munje has narrated many of his unique experiences and learning he acquired from various people around him and many strange situations he faced in his profession. He mentions that many solutions that were found to solve such unheard situations won't be found in any books or taught in any medical colleges. 

We know by our own experiences that we too learn from many such people and situations in various walks of life. We recognise them sometimes, but we often miss both the lessons as well as recognising the people who give such insights.

We are all beneficiaries of such healing and helping hands at one time or the other in our lives. Some are known to us and some are unknown. The unknown hands help us and before we turn to acknowledge them, they are gone!

*****

This brings me to the mark of 400 published blog posts. It has been a very enjoyable and personally satisfying journey. I am beholden to the family members, friends and well-wishers who have encouraged me all along. The journey continues....

How To Reduce One's Age?

The sage was fully involved in his penance, day after day. The only thing on his mind was the Lord and his infinite qualities. He did not even bother to think of what was happening around him. When he got up in the morning each day, he found all items ready for proceeding to the nearby river for carrying out his ablution and start his deep penance. After returning from the river, he would start his penance. Sometime around midday he would open his eyes. There would be a neat plantain leaf containing some items to eat fitting with his austere eating habits and in line with his line of living. There would be a small pot of water next to the well served leaf. He would consume the items dispassionately, drink the water and get back to penance again. When he broke the penance late in the night, a simple bed would be ready for him to rest for the few hours. There was absolutely no need for him to worry about anything. The routine will continue on the next day.

After a hundred years, the sage completed his long penance and felt he had achieved the goals he had set for himself. Feeling satisfied, he looked around. He saw an old woman standing near his seat. 

"Who are You? What are you doing here? Why are you waiting?" he asked her. "Today is my lucky day. My Lord has found time to observe my presence. I am your wife and came to this hermitage immediately after our marriage functions were over. You got into penance immediately after that. It is now a hundred years! I was a young and pretty girl when I got married. Now I am a pretty old woman!", she said. Now it dawned on the sage that he went into his tapas immediately after his marriage without even thinking of her. He felt sad for ignoring her comforts in his pursuits. "You have selflessly served me for all these years. Your contribution for my achieving success in penance is quite big. What can i do for you?', he asked her.

She gave a weak smile. "I have changed over the years while living with you. I don't need anything now. I have approached ripe old age. Since you are asking me specifically, I have to say this. During our wedding ceremony you had promised me that you would grant me many children. I am unable to conquer that desire", she said.

The sage looked at her. Then he looked at himself, Both were old and frail now. To fulfil her wish he had to reduce her age as well as his, since they were both past the age of begetting children!

How to reduce their age?

*****

The elderly couple were sitting before the bank executive in the branch maintaining their accounts. They were very old customers of the branch. They had opened those accounts in the first week of the branch opening. They were both young and energetic when they opened those accounts. Both were bank managers themselves, but opened these accounts in a new generation bank since their own bank did not offer d-mat and trading facilities in those days. 

As the years passed by, their accounts grew old, they grew old and their children moved to their youth. The children decided to move out elsewhere where they felt challenging opportunities were available to them. Unwilling to leave the parents fending for themselves in old age, they persuaded the parents to move to their country of residence now. 

Having become Non-Residents, they were required to inform their changed residency status to the bank by law. There is a big ghost called "KYC" (Know Your customer") that haunts all bank customers. Banks are required to renew KYC every few years to keep the account running. Banks have now adopted computerisation in all fields. Any work in the banks can be got done only if computer permits. Executives have become slaves of the system and they have absolutely no discretion. Or so they say. Passport is valid for 10 years. PAN card is for life. Aadhar Card is for life. Yet, they want the customer to produce all these documents every two years! If not done, they simply block your accounts!

The first thing a NRI is advised while visiting India is to get KYC done, so that they need not worry for two years. The elderly couple remembered this and asked for renewal of their KYC, all the cards and documents neatly arranged on the table. (He had also carried a post card written by his father to him sixty years ago, just in case bank asked for a post card as well.)

The executive looked at them as if looking at some aliens. "We cannot renew your KYC as it is not yet due. Please come after 4 months" she thundered. "We will be here for only two months. Hence we want to get it done now" they appealed pathetically. "I cannot help it. The system does not allow me to do it", she said. By showing some RBI circulars on the mobile, KYC was somehow got done.

First hurdle jumped, the lady made a request for internet banking. The executive went through the motions and ensured that the mobile linked to Aadhar was available in her hand. Now the computer system did not allow it because it provides internet banking through this route only for customers under the age of seventy. Computer had decided that customers above seventy years cannot be trusted with internet banking! The elderly couple were stunned wondering what to do? They had to reduce their age to get internet banking now.

How to reduce their age? 

*****

Lord Brahma was born in the navel-lotus of Lord Mahavishnu. He was assigned the task of creating the world and multiplying the beings in them. He created two humans at first, a man and a woman. (You may recall Adam and Eve). They were named Swayambhu Manu and Shataroopa. Brahma created other Prajapatis as well. Kardama was one of those prajapatis. (You may recall that Kardama's name can be seen Srisooktam). Kardama was also required to create more human beings on earth. 

Kardama did. long penance and got an audience with Lord Mahavishnu. Mahavishnu told Kardama that in two days time, Swayambhu Manu and his wife Shataroopa will come to him and offer their daughter Devahuti in marriage. Kardama should accept the offer. The newly wed couple will be blessed with nine daughters and one son. The nine daughters will in due course find their match in nine great sages. Lord Mahavishnu will himself be born as their tenth son thereafter. 

Swayambhu Manu and Shataroopa Devi came with their daughter Devahooti and offered Devahooti in marriage to sage Kardama. The ceremonies were completed and the newly wed couple moved to the hermitage of sage Kardama on the banks of river Saraswati.

As soon as they reached the hermitage, Kardama embarked on the hundred year penance. Now the couple were looking at each other and wondering how they will have all those ten children!

Sage Kardama used his mystic powers and created a Vimaana (Flying Machine or Aeroplane). Using the same powers he reduced the age of himself and Devahooti to the day of their wedding!. Now they were again that newly wed couple. The couple traveled in all nine directions in that Vimaana (Eight directions and one high above earth) on their honeymoon. They got one daughter each in each direction. They were named Kala, Anasuya, Shradda, Havirbhu, Gati, Kriya, Khyati, Arundhati and Shanti. In due course they were married to the nine great Rishis Marichi, Atri, Angirasa, Pulastya, Pulaha, Kratu, Bhrigu, Vasishta, and Atharva, 

Sage Kardama and Devahuti returned to their hermitage on the banks of Saraswati river. As promised to Kardama, Lord Mahavishnu was now born as their son Kapila. Kardama left Devahuti under the care of Kapila and went away for solitary penance.

*****

The elderly NRI couple do not have the mystic powers of the sage Kardama. They do not know how to reduce their age to get internet banking and are still waiting for it. It is reliably learnt that they are planning to embark on a hundred years penance to reduce their age so that they can meet computer standards. Of course, they are hoping that the computer standards will remain the same even after hundred years.

*****

Kapila Maharshi is the pioneer of "Sankhya Shasta" or the science of Numerology. His discourse to his mother Devahuti about how to obtain salvation is explained in Srimad Bhagavatam. 

To know more about Kapila and his teachings to his mother Devahuti, please click on the link given below:

https://roundtheclockstories.blogspot.com/2017/02/i-salute-you-dear-mother.html

Keshava to Krishna

Students of Mathematics are taught about "Permutations and Combinations" during the course of their study on numbers. They are also taught about the difference between permutations and combinations. 

In the case of permutations, order in which the numbers is placed is important. In the case of combinations order in which the numbers appears does not matter. 

Permutations are specific selections of elements within a set where the order in which the elements are arranged is considered. If the arrangement is made without considering order of elements, it becomes combinations of the given elements.

Students of Mathematics also know that the maximum permutation arrangements with four given elements is 24. The picture given above clearly demonstrates that the number of arrangements that can be made with the four given objects is a maximum of 24 arrangements.

*****

The supreme Lord is visualised to be in unimaginable and infinite (Ananta) form. He is bigger than anything that was ever created or exists. Yet, there must be some way of him to be thought of by the mortals, be it for the purpose of worshipping or concentrating during meditation. For this purpose, religious texts provide that his form for meditation or worship should of a ever smiling four handed figure. The pictures of Lord Narayana or Mahavishnu that we see in idols or paintings are based on such "Dhyana Shlokas" or verses that describing as such. 

In Srimad Bhagavatam, Dashama Skanda (Canto 10), Chapter 3, Verses 9 and 10, the appearance of the Lord before Vasudeva, just before child Krishna was born, is described. In summary, the Lord appeared having four hands and holding weapons like Conch, Disc, Mace etc. and other details of his appearance. This is in line with descriptions of the Lord in other texts as well. In such form, he holds a Conch (Panchajanya Shankha), A Disc (Sudarshana Chakra), a Mace (Kowmodaki Gada) and a Lotus (Padma) in the four hands.

He has four hands and holds four objects in his hands. As seen above, the various permutations of holding these objects in the four hands gives rise to 24 forms of the Lord. These are called the Chaturvimshati (Twenty four in Sanskrit) Roopas (forms). This gives rise to 24 names of the supreme Lord, each one identifying a particular permutation of the four objects. 

The holding of the objects is identified from the top right hand and in a clockwise direction.

For example: 

When he holds Shankha in the top right hand, Chakra in the top left hand, mace in the bottom left hand and padma in the right bottom hand, this roopa is known as KESHAVA Roopa. the order is Shanka-Chakra-Gada-Padma.

When he holds Padma-Gada-Shankha-Chakra, it is NARAYANA Roopa.

If it is Chakra-Shankha-Padma-Gada, it is MADHAVA Roopa.

Thus we have 24 roopas with names as 

01. Keshava

02. Narayana

03. Madhava

o4. Govinda

05. Vishnu

06. Madhusoodana

07. Trivikrama

08. Vamana

09. Sridhara

10. Hrushikesha

11. Padmanabha

12. Damodara

13. Sankarshana

14. Vasudeva

15. Pradyumana

16. Aniruddha

17. Purushottama

18. Adhokshaja

19. Narasimha

20. Achyuta

21. Janardana

22. Upendra

23. Hari 

24. Krishana

These are the 24 names that are regularly used by the shraddalu people in various rituals like Archana, Sandhya vandanam etc. They are regularly chanted and in some rituals many times as well. 

The expectation is that one remembers the form of the Lord with the appropriate combination while chanting each of the 24 names. This comes by regualar practice for a considerable length of time.

Though these names are chanted many times and quite regularly, many people are not aware of this distinction and significance.

*****

In order to better explain these forms instead of through mere words, I am giving a link to Youtube video, that contains all the 24 forms with appropriate text in the Sri Purandaradasa's Keshavanama. The accomponying text is both in Kannada and English. The Roopa of the Lord is highlighted as the video moves on.

The link is:

https://www.youtube.com/watch?v=jKMsrFOqCiw

"ಮುಕುಂದಮಾಲಾ" ಎಂಬ "ಸಕ್ಕರೆಯ ಸರ"

ಅದೊಂದು ಸೊಗಸಾದ ಸರ. ಎಲ್ಲರಿಗೂ ಕಾಣುವಂತೆಯೇ ಇದೆ. ಆ ಸರದಲ್ಲಿ ಸಿಹಿ ಸಿಹಿಯಾದ ನಲವತ್ತು ಸಕ್ಕರೆಯ ಮಣಿಗಳಿವೆ. ಒಂದೊಂದು ಮಣಿಯೂ ಒಂದೊಂದು ಸಕ್ಕರೆಯ ಘನವಾದ ಉಂಡೆ. ಅನೇಕರಿಗೆ ಎದುರಿಗೆ ಇದ್ದರೂ ಆ ಸರವೇ ಕಾಣಿಸುವುದಿಲ್ಲ. ಕೆಲವರಿಗೆ ಸರ ಕಂಡರೂ ಅದರಲ್ಲಿ ಮಣಿಗಳಿವೆ ಎಂದು ತಿಳಿಯುವುದಿಲ್ಲ. ಮತ್ತೆ ಕೆಲವರಿಗೆ ಉಂಡೆಗಳಿವೆ ಎಂದು ಗೊತ್ತಾದರೂ ಅವು ಸಕ್ಕರೆಯವು ಎಂದು ಅರ್ಥವಾಗುವುದಿಲ್ಲ. ಎಲ್ಲೋ ಬೆರಳೆಣಿಕೆಯಷ್ಟು ಮಂದಿಗೆ ಮಾತ್ರ ಇವು ಸಕ್ಕರೆಯ ಉಂಡೆಗಳು ಎಂದು ಜ್ಞಾತವಾಗುತ್ತದೆ. 

ಆಯಿತು. ಕೆಲವೇ ಮಂದಿಗೆ ಇವು ಸಕ್ಕರೆಯ ಉಂಡೆಗಳಿಂದ ಮಾಡಿದ ಸರ ಎಂದು ಅರ್ಥವಾಯಿತು. ಅವರಲ್ಲಿಯೂ ಕೆಲವರು ವಿಷಯವನ್ನು ಅಲ್ಲಿಗೇ ಬಿಡುತ್ತಾರೆ. ಸ್ವಲ್ಪ ಮಂದಿಗೆ ಮಾತ್ರ ಆ ಸವಿಯಾದ ಉಂಡೆಗಳ ಸಿಹಿಯನ್ನು ಅನುಭವಿಸುವ ಆಸೆ ಆಗುತ್ತದೆ. ಈ ಸಣ್ಣ ಪ್ರಮಾಣದ ಗುಂಪಿನಲ್ಲಿಯೂ ಮೂರು ಭೇದಗಳು. ಮೊದಲನೆಯದು ಒಂದೊಂದು ಉಂಡೆಯನ್ನೂ ಬಾಯಿಗೆ ಹಾಕಿಕೊಂಡು ಕಹಿ ಗುಳಿಗೆ ನುಂಗಿದಂತೆ ನುಂಗುವವರದು. ಸಕ್ಕರೆ ಹೊಟ್ಟೆಯ ಒಳಗೆ ಹೋದಿದ್ದಷ್ಟೇ ಭಾಗ್ಯ. ಬಾಯಿಗೆ, ನಾಲಿಗೆಗೆ ಸಿಹಿಯ ಅನುಭವೇ ಆಗಲಿಲ್ಲ! ಎರಡನೆಯ ಗುಂಪು ಅಷ್ಟು ಆತುರ ತೋರುವುದಿಲ್ಲ. ಬಾಯಿಯಲ್ಲಿ ಸಕ್ಕರೆಯ ಸ್ವಲ್ಪ ಸವಿ ಅನುಭವಿಸಿ ನುಂಗುತ್ತಾರೆ. ಅಷ್ಟೋ ಇಷ್ಟೋ ಸಿಹಿಯ ಅನುಭವವಾಗಿ ಸಂತೋಷ ಪಡೆದರು. ಮೂರನೆಯ ಗುಂಪು ಆತುರದ ಗುಂಪಲ್ಲ. ಸಾವಕಾಶವಾಗಿ ಒಂದೊಂದು ಸಕ್ಕರೆಯ ಉಂಡೆಯನ್ನೂ ಬಾಯಲ್ಲಿ ತುಂಬಿಕೊಂಡು ನಿಧಾನವಾಗಿ ಚೀಪುತ್ತಾ ಅದರ ಸವಿಯನ್ನು ಬಹಳ ಕಾಲ ಅನುಭವಿಸುತ್ತಾರೆ. ಇವರಿಗೆ ಆ ಸಕ್ಕರೆಯ ಹಾರದ ಸಿಹಿ ಸಿಹಿ ಮಣಿಗಳ ಸಂಪೂರ್ಣ ಪ್ರಯೋಜನ ಸಿಕ್ಕಿತು!

ಅನೇಕರಿಗೆ ಬೆಳಿಗ್ಗೆ ಸ್ನಾನಾದಿಗಳ ನಂತರ ಯಾವುದಾದರೂ ಸ್ತೋತ್ರ ಪಾರಾಯಣ ಮಾಡುವ ಪದ್ಧತಿ ಇದೆ. ಪುಣ್ಯಕ್ಕೆ ನಮ್ಮಲ್ಲಿ ಸ್ತೋತ್ರಗಳ ಕೊರತೆ ಇಲ್ಲ. ಕೇವಲ ನಾಲ್ಕು ಪದ್ಯಗಳಿಂದ ಹಿಡಿದು ಸಹಸ್ರನಾಮದವರೆಗೆ ಉಂಟು. ಇನ್ನೂ ಮಾಡಬೇಕೆಂದರೆ ಮತ್ತೊಂದು ಸ್ತೋತ್ರ. ಎಲ್ಲವೂ ಉಂಟು. ಇಲ್ಲದಿರುವುದು ಸಮಯಾವಕಾಶ ಒಂದೇ. 

ಅನೇಕವೇಳೆ ಸ್ತೋತ್ರ ಪ್ರಾರಂಭ ಮಾಡುವುದರ ಮೂಲ ಉದ್ದೇಶ ಅದನ್ನು ಹೇಳಿ ಮುಗಿಸುವುದೇ ಆಗಿರುತ್ತದೆ. ಮುಗಿದ ತಕ್ಷಣ "ಸದ್ಯ, ಮುಗಿಯಿತಲ್ಲ!" ಎಂಬ ಧನ್ಯತಾ ಭಾವ. "ಬೆಳಗ್ಗೆ ಎದ್ದು ಏನೋ ಮಾಡುತ್ತಾರೆ. ಬೇಗ ಕಾಫಿ ಕೊಡುವುದಿಲ್ಲ. ಸ್ನಾನ ಆಗುವ ವೇಳೆಗೆ ಒಂಭತ್ತೂವರೆ ಘಂಟೆ ಆಯಿತು. ಹತ್ತು ಘಂಟೆಗೆ ಕ್ರಿಕೆಟ್ ಪಂದ್ಯ ಇದೆ. ಮೊದಲ ಚೆಂಡು ಅಂಗಳದಲ್ಲಿ ಪುಟಿದೇಳುವ ಮೊದಲು ಸ್ತೋತ್ರ ಮುಗಿದರೆ ಸಾಕು." ಹೀಗೆನ್ನುವ ಮನಸ್ಥಿತಿ ಅನೇಕ ವೇಳೆ. ಇದು ಸಕ್ಕರೆಯ ಉಂಡೆಯನ್ನು ಕಹಿ ಗುಳಿಗೆ ನುಂಗಿದಂತೆ ಹೇಳುವ ಸ್ತೋತ್ರ. 

ಸ್ತೋತ್ರದ ಅರ್ಥ ಗೊತ್ತಿಲ್ಲ. ಗೊತ್ತು ಮಾಡಿಕೊಳ್ಳಬೇಕೆಂಬ ಹಂಬಲವೂ ಇಲ್ಲ. ಅದಕ್ಕಾಗಿ ಪ್ರಯತ್ನವಂತೂ ಮೊದಲೇ ಇಲ್ಲ. ಆದರೆ ಅತಿ ಆತುರವಿಲ್ಲದೆ ಹೇಳುವುದು. ಇದು ಎರಡನೇ ಗುಂಪು. 

ಸ್ತೋತ್ರದ ಹಿನ್ನೆಲೆ ತಿಳಿದು, ಅದರ ಅರ್ಥವನ್ನು ಅರಿತು, ಪ್ರತಿಯೊಂದು ಪದ-ಪದವನ್ನೂ ಅನುಭವಿಸಿ ಮಾಡುವ ಸ್ತೋತ್ರ ಆ ಸಕ್ಕರೆಯ ಉಂಡೆಯ ಪದರ-ಪದರವನ್ನು ಅನುಭವಿಸಿ ಆನಂದಿಸುವ ಪಾರಾಯಣ. ಮುಕುಂದಮಾಲಾ ಸ್ತೋತ್ರದ ನಲವತ್ತು ಮಣಿಗಳ ಸವಿ ಈ ರೀತಿ ಅನುಭವಿಸಿದವರಿಗೇ ಗೊತ್ತು. 

*****

ಮುಕುಂದಮಾಲಾ ಸ್ತೋತ್ರದ ಮೊದಲನೇ ಪದ್ಯವನ್ನೇ ನೋಡೋಣ:

ಶ್ರೀವಲ್ಲಭೇತಿ ವರದೇತಿ ದಯಾಪರೇತಿ 

ಭಕ್ತಪ್ರಿಯೇತಿ ಭವಲುಂಠನ ಕೋವಿದೇತಿ 

ನಾಥೇತಿ ನಾಗಶಯನೇತಿ ಜಗನ್ನಿವಾಸೇತಿ 

ಆಲಾಪಿನಂ ಪ್ರತಿದಿನಂ ಕುರುಮಾಂ ಮುಕುಂದ!

ಏನಿದರ ಅರ್ಥ? ಮೇಲುನೋಟಕ್ಕೆ ಸುಲಭವಾಗಿ ಗೊತ್ತಾಗುತ್ತದೆ. "ಹೇ ಮುಕುಂದ! ಲಕ್ಷ್ಮೀಪತಿ, ವರದ. ದಯಾಳು, ಭಕ್ತಪ್ರಿಯ, ಭವವನ್ನು ದಾಟಿಸುವವ, ಒಡೆಯ, (ಶೇಷನಮೇಲೆ ಮಲಗಿದ) ಶೇಷಶಾಯಿ, ಜಗನ್ನಾಥ, ಇತ್ಯಾದಿ ಪದಗಳಿಂದ ಪ್ರತಿದಿನ ನಿನ್ನನ್ನು ಕರೆಯುವಂತೆ ನನ್ನನ್ನು ಮಾಡು" ಎಂದು ಇದರ ಅರ್ಥ. ಇಲ್ಲಿ ಮೂರು ಮುಖ್ಯ ವಿಷಯಗಳು ಇವೆ. ಪರಮಾತ್ಮನ ಅನೇಕ ಹೆಸರುಗಳು ಇರುವಾಗ ಮುಕುಂದ ಎಂಬ ಹೆಸರಿನಿಂದಲೇ ಏಕೆ ಕರೆದರು? ಮುಕುಂದನಿಗೆ ನೀಡಿರುವ ಈ ವಿಶೇಷಣ ರೂಪಕ ಹೆಸರುಗಳಲ್ಲಿ ಏನಾದರೂ ಹೆಚ್ಚಿನದು ಇದೆಯೇ? ಮುಕುಂದನನ್ನು ಕೂಗಬೇಕಾದರೆ ನಾವೇ ಕೂಗಬಹುದು. ಕರೆಯುವಂತೆ ಮಾಡು ಎಂದು ಅವನನ್ನು ಏಕೆ ಕೇಳಬೇಕು?

ಪರಮಾತ್ಮನ ಲೆಕ್ಕವಿಲ್ಲದ ರೂಪಗಳನ್ನು ತಿಳಿಸುವ ಅನಂತ ಹೆಸರುಗಳಲ್ಲಿ ಅವನನ್ನು ಯಾವ ಹೆಸರಿನಿಂದಾದರೂ ಕರೆಯಬಹುದು. ಆದರೆ ಈ ಸ್ತೋತ್ರದ ಮೂಲ ಉದ್ದೇಶ್ಯ ಏನು? ಯಾವುದೋ ಒಂದು ವರವನ್ನು ಬೇಡುವುದಕ್ಕಲ್ಲ. "ಜನನ-ಮರಣ ಚಕ್ರದಿಂದ ಬಿಡುಗಡೆ ಮಾಡಿ ಪರಮ ಪದವನ್ನು ಕೊಡು; ಮತ್ತೆ ಹುಟ್ಟದಂತೆ ಮಾಡು" ಎಂದು ವಿನಂತಿಸುವುದೇ ಏಕಮೇವ ಗುರಿ.  ಈ ಭವಚಕ್ರದಿಂದ ಪಾರುಮಾಡುವವರು ಯಾರು? ಸರ್ವಶಕ್ತನಾದ ಅವನಿಗೆ ಯಾವ ರೂಪದಲ್ಲಾದರೂ ಈ ಬಿಡುಗಡೆಯನ್ನು ಕೊಡುವ ಶಕ್ತಿಯೇನೋ ಉಂಟು. ಆದರೆ ಅನೇಕ ರೂಪಗಳಿದ್ದರೂ ಮುಕ್ತಿ ಕೊಡುವ ರೂಪ ಮುಕುಂದ ಎನ್ನುವ ರೂಪ ಎಂಬುದು ಬಲವಾದ ನಂಬಿಕೆ. "ಭವಲುಂಠನ ಕೋವಿದೇತಿ" ಎನ್ನುವ ವಿಶೇಷಣವೂ ಇದನ್ನೇ ಸೂಚಿಸುತ್ತದೆ. ಈ ಮನವಿ ಆ ಮುಕ್ತಿ ಕೊಡುವ ಮುಕುಂದನಿಗೆ. ಕೇವಲ ಇದು ಒಂದು ಶ್ಲೋಕದಲ್ಲಿ ಮಾತ್ರವಲ್ಲ. ಇಡಿಯ ಕೃತಿಯ ಪರಮ ಗುರಿ ಸಂಸಾರದಿಂದ ಮುಕ್ತಿ ಪಡೆಯುವುದೇ ಆಗಿದೆ. ಆದ್ದರಿಂದ ಮುಕುಂದನಲ್ಲಿ ಪ್ರಾರ್ಥನೆ. ಇದೇ ಕಾರಣಕ್ಕೆ ಕೃತಿಗೆ "ಮುಕುಂದಮಾಲಾ ಸ್ತೋತ್ರ" ಎಂದು ಹೆಸರು. 

ಮುಕುಂದನ ಅನೇಕ ಗುಣಗಳಲ್ಲಿ ಕೆಲವನ್ನು ಹೇಳುವ ಮೇಲಿನ ಸಂಬೋಧನೆಗಳಲ್ಲಿ ಒಂದೊಂದರಲ್ಲೂ ಅನೇಕ ಅರ್ಥಗಳು ಅಡಗಿವೆ. ಒಂದು ಸಣ್ಣ ಉದಾಹರಣೆ ತೆಗೆದುಕೊಳ್ಳೋಣ. ವರದೇತಿ ಎನ್ನುವ ಸಣ್ಣ ಪದ. ವರದ ಎಂದರೆ ಏನು? ವರವನ್ನು ಕೊಡುವವನು ಎಂದು. ಎಲ್ಲರಿಗೂ ಗೊತ್ತಿರುವ ಅರ್ಥ ಇದು. ಹಾಗಾದರೆ ಮುಕುಂದ ಒಬ್ಬನೇ ವರವನ್ನು ಕೊಡುವವನೇ? ಬೇರೆಯವರು ಯಾರೂ ಇಲ್ಲವೇ? ವರ ಕೊಡುವ ಅನೇಕ ದೇವತೆಗಳು ಇದ್ದಾರಲ್ಲ. ನಾವು ಅವರೆಲ್ಲರನ್ನೂ ಪೂಜಿಸುತ್ತೇವಲ್ಲ. ಹೌದು. ವರ ಕೊಡುವವರು ಬೇರೆಯವರಿದ್ದರೂ ಅವರೆಲ್ಲರಿಗೂ ಪ್ರೇರಕನಾಗಿ ಅಂತಃಶಕ್ತಿಯಾಗಿ ವರ ಕೊಡುವವನು ಅವನೇ! ಅಷ್ಟು ಮಾತ್ರವಲ್ಲ. ಅವನು ವರದ ಅಷ್ಟೇ ಅಲ್ಲ. ಅವನು ವರದರಾಜ. ವರಗಳನ್ನು ಕೊಡುವವರಿಗೆಲ್ಲ ಅವನು ಚಕ್ರವರ್ತಿ. ಅವನಿಗಿಂತ ಹೆಚ್ಚು ಕೊಡುವರು ಯಾರೂ ಇಲ್ಲ. 

ಈ ವಿಷಯವನ್ನು ೨೮ನೆಯ ಶ್ಲೋಕದಲ್ಲಿ ಇನ್ನೂ ವಿವರವಾಗಿ ಕೊಟ್ಟಿದ್ದಾರೆ. ನಮಗೆ ಏನಾದರೂ ಬೇಕಿದ್ದರೆ ಯಾರನ್ನು ಬೇಡಬೇಕು? ಹಣ್ಣಿನ ಅಂಗಡಿಯಲ್ಲಿ ಹೂವು ಸಿಗುವುದಿಲ್ಲ. ಎಣ್ಣೆಯಂಗಡಿಯಲ್ಲಿ ಬಟ್ಟೆ ಸಿಗುವುದಿಲ್ಲ. ಹಾಗೆಯೇ ಬೇರೆ ದೇವತೆಗಳ ಬಳಿ ಯಾವುದಾದರೂ ಒಂದು ರೀತಿಯ ವರ ಸಿಗಬಹುದು. ಎಲ್ಲ ರೀತಿಯ ಪದಾರ್ಥಗಳೂ ಒಂದೇ ಕಡೆ ಸಿಗಬೇಕು ಎಂದರೆ ಸೂಪರ್ ಮಾರ್ಕೆಟ್ ಎನ್ನುವ ದೊಡ್ಡ ಸ್ಥಳಕ್ಕೆ ಹೋಗಬೇಕು. ಎಲ್ಲ ರೀತಿಯ ವರಗಳೂ ಸಿಗುವ ಸೂಪರ್ ಮಾರ್ಕೆಟ್ ಆ ಪರಮಾತ್ಮನೇ. ಯಾರು ಕೊಟ್ಟರೂ ತಮ್ಮಲ್ಲಿರುವುದರಲ್ಲಿ ಸ್ವಲ್ಪ ಭಾಗವನ್ನು ಮಾತ್ರ ಕೊಡಬಲ್ಲರು. ತಮ್ಮಲ್ಲಿರುವುದಕ್ಕಿಂತ ಹೆಚ್ಚು ಕೊಡಲು ಅವರಿಗೆ ಸಾಧ್ಯವಿಲ್ಲ. ಆದರೆ ಆ ಪರಮಪುರುಷ ಹಾಗಲ್ಲ. ಅವನು ಏನನ್ನಾದರೂ ಕೊಡಬಲ್ಲ. ಬೇರೆಯವರು ಕೊಟ್ಟಿದ್ದು ಕಾಲಕ್ರಮದಲ್ಲಿ ಹಾಳಾಗಬಹುದು. ಆದರೆ ಅವನ ಬಳಿ ಹಾಗಲ್ಲ. ಕೊಟ್ಟಿದ್ದು ಅನಂತ ಕಾಲದವರೆಗೂ ಹಾಗೆಯೇ ಇರುತ್ತದೆ. ಹೆಚ್ಚೇನು ಹೇಳುವುದು? "ಸ್ವಸ್ಯ ಪದಸ್ಯ  ದಾತರಿ ಸುರೇ ನಾರಾಯಣೇ ತಿಷ್ಠತಿ" ಎನ್ನುತ್ತಾರೆ. ಕೇಳಿದರೆ ತನ್ನ ಸ್ಥಾನವನ್ನೇ ಕೊಡಲು ಹಿಂದೂ ಮುಂದೆ ನೋಡದವ ಅವನು. ಯೋಗ್ಯ ಭಕ್ತ ಅದನ್ನು ಕೇಳುವುದಿಲ್ಲ ಎನ್ನುವುದು ಬೇರೆ ಮಾತು. ಯಾರ ಮನೆಗಾದರೂ ಹೋಗಿ "ನಿಮ್ಮ ಮನೆಯನ್ನು ನನಗೆ ಕೊಟ್ಟುಬಿಡಿ. ನೀವು ಹೊರಗೆ ಹೋಗಿ" ಎಂದರೆ ಮುಂದೆ ಮಾತನಾಡದಂತೆ ನಮ್ಮನ್ನು ಆ ಕ್ಷಣ ಹೊರಗೆ ಹಾಕುತ್ತಾರೆ. ಅವನಾದರೋ ತನ್ನ ಸ್ಥಾನವನ್ನೇ ಬಿಟ್ಟುಕೊಡಲು ತಯಾರು. ಆದ್ದರಿಂದ ಅವನು ವರದ. ವರದ ಮಾತ್ರವಲ್ಲ, ವರದರಾಜ. 

ಇನ್ನು ಮೂರನೆಯ ಪ್ರಶ್ನೆ. "ನಿನ್ನನ್ನು ಕೂಗುವಂತೆ ಮಾಡು, ಮುಕುಂದ" ಎಂದು ಅವನನ್ನು ಏಕೆ ಕೇಳಬೇಕು? ನಾವೇ ಕೂಗಿದರೆ ಆಗದೇ ಎನ್ನುವ ಸಮಾಚಾರ. ಒಬ್ಬನಿಗೆ ಏನೋ ಒಂದು ಪದಾರ್ಥ ಅಥವಾ ತಿಂಡಿ-ತಿನಿಸು ಬೇಕು ಎಂದು ಎನಿಸಿತು. ತಯಾರು ಮಾಡಿಟ್ಟ. ತಯಾರು ಮಾಡಿಟ್ಟ ನಂತರ ಹಾಗೇ ಕುಳಿತಿದ್ದ. ಏಕೆ ತಿನ್ನಲಿಲ್ಲ ಎಂದು ಮತ್ತೊಬ್ಬರು ಕೇಳಿದರು. ಈಗ ತಿನ್ನುವ ಮನಸ್ಸಿಲ್ಲ ಎಂದ. ಇನ್ನೊಂದು ಸಂದರ್ಭದಲ್ಲಿ ತಟ್ಟೆಯಲ್ಲಿ ಪದಾರ್ಥ ಇದೆ. ಆದರೆ ತಿನ್ನಲು ಆಗುತ್ತಿಲ್ಲ. ಕೈ ಬಾಯಿಯವರೆಗೆ ಹೋಗುತ್ತಲೇ ಇಲ್ಲ. ನಿನ್ನೆಯವರೆಗೆ ಸರಿಯಾಗಿತ್ತು. ಇಂದು ಏಕೋ ಕೈ ಹಿಡಿದುಕೊಂಡಿದೆ ಎನ್ನುತ್ತಾನೆ. ಬಾಯಿಯಲ್ಲಿ ಹೇಗೋ ಹಾಕಿಕೊಂಡ ಮೇಲೆ ನುಂಗಲು ಆಗುತ್ತಿಲ್ಲ. ಇದೇನು ವಿಚಿತ್ರ? ಯಾವುದೂ ನಮ್ಮ ಕೈಯಲ್ಲಿ ಇಲ್ಲವಲ್ಲ? 

ಚಿಕ್ಕ ವಯಸ್ಸಿನಲ್ಲಿ ನನ್ನ ಸಮ ಯಾರಿಲ್ಲ ಎನ್ನುವ ಅಹಂಕಾರ ಮನೆ ಮಾಡಿರುತ್ತದೆ. ಕಾಲ ಕಳೆದಂತೆ, ಜೀವನದಲ್ಲಿ ಮಾಗಿದಂತೆ, ರಟ್ಟೆಯಲ್ಲಿ ಶಕ್ತಿ ಕಡಿಮೆಯಾದಂತೆ "ನಮ್ಮ ಕೈಲಿ ಏನೂ ಇಲ್ಲ" ಎನ್ನುವ ಜ್ನ್ಯಾನ ಬರುತ್ತದೆ. ಏನಾದರೂ ಮಾಡುವ ಮೊದಲು ಆ ಕಾರ್ಯ ಮಾಡಲು ಅವನು ಮನಸ್ಸು ಕೊಡಬೇಕು. ಮನಸ್ಸಿನ ನಂತರ ಆ ಕಡೆ ಕೆಲಸ ಮಾಡುವಂತೆ ಪ್ರೇರಣೆ ಕೊಡಬೇಕು. ಆ ಕೆಲಸ ಮಾಡಲು ಶಕ್ತಿ ಕೊಡಬೇಕು. ಕಡೆಗೆ ಆ ಕೆಲಸದ ಫಲವನ್ನೂ ಅವನೇ ಕೊಡಬೇಕು. ಅಂದರೆ ಯಾವುದೇ ಕಾರ್ಯ ಮಾಡಲು ಪ್ರೇರಣೆಯಿಂದ ಅದರ ಫಲ ಕೊಡುವವರೆಗೂ ಅವನನ್ನೇ ಕೇಳಬೇಕು. ಆದ್ದರಿಂದ ಪ್ರತಿದಿನ ಹೀಗೆ ಕೂಗಿ ಕರೆಯುವಂತೆ ಮಾಡು ಎಂದು ಅವನನ್ನೇ ಕೇಳುವುದು. 

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ನಮ್ಮಲ್ಲಿ ಒಬ್ಬ ಆಳು ಕೆಲಸ ಮಾಡಿಕೊಂಡಿದ್ದಾನೆ. ನಾವು ಹೇಳಿದಂತೆ ಅವನು ಕೇಳಬೇಕು. ಕರೆದಾಗ ಬರಬೇಕು. ಹೋಗು ಎಂದು ಹೇಳಿದಾಗ ಸುಮ್ಮನೆ ಹೋಗಬೇಕು. ಕೆಲವೊಮ್ಮೆ ಕರೆದಾಗ ಆ ಆಳೂ ಬರುವುದಿಲ್ಲ. ಅವನಿಗೆ ಕೇಳಿಸದೇ ಇರಬಹುದು. ಅಥವಾ ಬೇರೆ ಕೆಲಸದ ಮೇಲೆ ಇನ್ನೆಲ್ಲೋ ಹೋಗಿರಬಹುದು. ಅಲ್ಲೇ ಇದ್ದರೂ ಮತ್ತೆ ಮತ್ತೆ ಕರೆಯುತ್ತಾರೆ ಎಂದು ಉಪೇಕ್ಷೆಯಿಂದ ಬಾರದೆಯೂ ಇರಬಹುದು. ನಾವು ನೇಮಕ ಮಾಡಿ, ಸಂಬಳ ಕೊಟ್ಟು, ಊಳಿಗಕ್ಕಿಟ್ಟುಕೊಂಡ ಆಳು ಹೀಗೆ ಮಾಡುವಾಗ ನಾವು ಸುಮ್ಮನೆ ಒಂದು ಸಾರಿ ಕರೆದರೆ ಆ ಪರಮಾತ್ಮ ಏಕೆ ಬಂದಾನು? 

ಮಗು ಆಡುತ್ತಿದೆ. ತಾಯಿ ಅಲ್ಲಿಯೇ ಸುತ್ತಮುತ್ತ ಓಡಾಡಿಕೊಂಡಿದ್ದಾಳೆ. ಸುಮ್ಮನೆ ಮಗುವಿನ ಬಳಿ ಬರುವುದಿಲ್ಲ. ಮಗುವಿಗೆ ಅಮ್ಮ ಬೇಕು. ಮಾತು ಬರುವುದಿಲ್ಲ. ಅಳುತ್ತದೆ. ಮಗು ಅಳುತ್ತಿರುವುದು ತಾಯಿಗೆ ಗೊತ್ತು. ಸ್ವಲ್ಪ ಅತ್ತು ಸುಮ್ಮನಾಗಬಹುದು ಎಂದು ನೋಡುತ್ತಾಳೆ. ಮಗು ಸುಮ್ಮನಾದರೆ ಕೆಲಸ ಮುಗಿಯಿತು. ಇಲ್ಲ, ಮಗು ಮತ್ತಷ್ಟು ಅಳುತ್ತದೆ. ಅಳಲಿ ಎಂದು ತಾಯಿ ಸುಮ್ಮನಿರುತ್ತದೆ. "ಬಾಲಾನಾಂ ರೋದನಂ ಬಲಂ" ಎಂದು ಅವಳಿಗೆ ಗೊತ್ತು. ಅಷ್ಟು ಚಿಕ್ಕ ಮಗುವಿಗೆ ಅಳುವೇ ವ್ಯಾಯಾಮ. ಮಗು ಮತ್ತಷ್ಟು ಅತ್ತು ರಚ್ಚೆ ಹಿಡಿಯುತ್ತದೆ. ಆಗ ಅಮ್ಮ ಬಂದು ಮಗುವನ್ನು ಎತ್ತಿಕೊಳ್ಳುತ್ತಾಳೆ. 

ಪರಮಾತ್ಮನೂ ಹಾಗೆಯೇ. ಒಮ್ಮೆ ಕರೆದರೆ ಅವನು ಬರುವುದಿಲ್ಲ. ಮತ್ತೆ ಮತ್ತೆ ಕರೆದರೂ ಬರುವುದಿಲ್ಲ. ಭಕ್ತ ರಚ್ಚೆ ಹಿಡಿಯಬೇಕು. ಚಂಡಿ ಹಿಡಿಯಬೇಕು. ಉತ್ತರ ಕರ್ನಾಟಕದ ಭಾಷೆಯಲ್ಲಿ ಹೇಳುವುದಾದರೆ "ಒಂದೇ ಸಮನೆ ಹೊಯ್ಕೊಳಲಿಕ್ಕೆ ಹತ್ಯಾನೆ" ಎನ್ನುವ ಮಟ್ಟದವರೆಗೆ ಹೋಗಬೇಕು. ಇದು ಒಂದು ದಿನದ ಕಥೆಯಲ್ಲ. ದಿನಂಪ್ರತಿ ನಡೆಯಬೇಕು. ಹಾಗೆ ಭಕ್ತ ಚಂಡಿ ಹಿಡಿದಾಗ ಎಂದೋ ಒಮ್ಮೆ ಪರಮಾತ್ಮ ಬರುತ್ತಾನೆ. ಅದಕ್ಕೇ "ಆಲಾಪಿನಂ ಪ್ರತಿದಿನಂ ಕುರು ಮೇ ಮುಕುಂದ" ಎನ್ನುತ್ತಾರೆ. 

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ಕುಲಶೇಖರರು ಮಹಾನುಭಾವರು. ಕೇರಳದ ಚೇರ ವಂಶದ ರಾಜರಾಗಿದ್ದವರು. ಜೀವನದಲ್ಲಿ ತಕ್ಕಮಟ್ಟಿಗೆ ಸುಖ-ಸಾಧನಗಳು ಇದ್ದವರೇ ಲೌಕಿಕದಲ್ಲಿ ಮೈಮರೆತು ಸುಖ-ಭೋಗಗಳಲ್ಲಿ ಮುಳುಗಿ ಹೋಗುತ್ತಾರೆ. ಆದರೆ ಕುಲಶೇಖರ ಅಲ್ವಾರ್ ಅಂತಹ ಸ್ಥಿತಿಯಲ್ಲಿಯೂ ಭಕ್ತಿಯ ಪರಾಕಾಷ್ಠತೆ ಮುಟ್ಟಿದ ದೈವ ಭಕ್ತರು. "ಘುಷ್ಯತೇ ಯಸ್ಯ ನಗರೇ ರಂಗಯಾತ್ರಾ ದಿನೇ ದಿನೇ, ತಮಹಂ ಶಿರಸಾ ವಂದೇ ರಾಜಾನಂ ಕುಲಶೇಕರಮ್" ಎಂದು ಮೊದಲು ಅವರ ಸ್ಮರಣೆ ಮಾಡಿಯೇ ಮುಕುಂದಮಾಲಾ ಸ್ತೋತ್ರವನ್ನು ಪಾರಾಯಣ ಮಾಡುತ್ತಾರೆ. 

ಅಂತಹ ಪಕ್ವ ಮನಸ್ಸಿನ ಆಲ್ವಾರರ ಕೃತಿಯ ಸಕ್ಕರೆಯನ್ನು ನಾವೇನು ಬಲ್ಲೆವು? ಕುಲಶೇಖರರು ಈ ಕಲ್ಲುಸಕ್ಕರೆಯ ಹಾರ ತಯಾರಿಸಿದವರು. ಅದರಲ್ಲೇ ಲೀನವಾದವರು. ಅವರ ಅನುಭವದ ಆಳ-ಅಗಲ ಎಷ್ಟಿರಬೇಡ?

ಶ್ರೀವೈಷ್ಣವ ಸಿದ್ಧಾಂತವನ್ನು ಕ್ರಮವಾಗಿ ಅಭ್ಯಾಸ ಮಾಡಿದ, ಶರಣಾಗತಿಯ ಪರಮ ರಹಸ್ಯವನ್ನು ಬಲ್ಲವರಿಗೆ ಈ ಕಲ್ಲು ಸಕ್ಕರೆಯ ಸರದ ನಿಜವಾದ ಪರಿಚಯ ಚೆನ್ನಾಗಿ ಆದೀತು. "ಪಂಡಿತರಾಜ" ಎಂದು ಕರೆಸಿಕೊಂಡ ಏನ್. ಟಿ. ಶ್ರೀನಿವಾಸ ಐಯ್ಯಂಗಾರ್ಯರು ಅಥವಾ ನಮ್ಮ ಊರಿನವರು (ಕನಕಪುರದವರು) ಎಂದು ನಾವು ಹೆಮ್ಮೆ ಪಡುವ ಕೆ. ಎಸ್ . ನಾರಾಯಣಾಚಾರ್ಯರು ಮುಂತಾದ ವಿದ್ವನ್ಮಣಿಗಳು ನೀಡುತ್ತಿದ್ದ ಉಪನ್ಯಾಸಗಳ ಮೂಲಕ ನಮಗೆ ಅಲ್ಪ ಸ್ವಲ್ಪ ಪರಿಚಯ. ಐವತ್ತು-ಅರವತ್ತು ವರುಷಗಳ ಹಿಂದೆ ಅವರು ನಡೆಸಿದ ಉಪನ್ಯಾಸಗಳು ಈಗಲೂ ಚಿತ್ತದಲ್ಲಿ ಗುಯ್ಗುಡುತ್ತವೆ. 

ಈ ಹಾದಿಯ ಪರಿಚಯವಿದ್ದವರಿಗೆ ಕಲ್ಲು ಸಕ್ಕರೆಯನ್ನು ಪದರ-ಪದರವಾಗಿ ನಿಧಾನವಾಗಿ ಸವಿಯುವ ಅವಕಾಶ!