ನನಗೇ ಏಕೆ ಹೀಗಾಗುತ್ತದೆ?

ಈಗಿನ ದಿನಗಳಲ್ಲಿ "ಕರೆಂಟ್ ಹೋಯಿತು" ಅಥವಾ "ಪವರ್ ಫೇಲ್ಯೂರ್" ಆಯಿತು ಅನ್ನುವ ಮಾತುಗಳು ಕೇಳಿಬರುವುದು ಬಹಳ ಕಡಿಮೆ. ಅನೇಕರ ಮನೆಗಳಲ್ಲಿ "UPS" ಸೌಲಭ್ಯ ಇರುತ್ತದೆ. ಕಣ್ಣ ರೆಪ್ಪೆ ಅಲುಗಾಡುವ ಸಮಯದಲ್ಲಿ ಅದು ಕೆಲಸ ಮಾಡಲು ಪ್ರಾರಂಭಿಸುತ್ತದೆ. ಸ್ವಲ್ಪ ಮುಂದುವರಿದ ರೀತಿಯ ವ್ಯವಸ್ಥೆ ಇದ್ದರಂತೂ ವ್ಯತ್ಯಾಸ ಗೊತ್ತೇ ಆಗದಂತೆ ವಿದ್ಯುತ್ ಸರಬರಾಜು ಹಸ್ತಾಂತರವಾಗುತ್ತದೆ. ಇಂತಹ ಸೌಲಭ್ಯ ದುಬಾರಿ ಅನ್ನುವ ಸ್ಥಿತಿಯ ಮನೆಗಳಲ್ಲಿ ಈಗಲೂ "ಕರೆಂಟ್ ಹೋಯಿತು" ಅನ್ನುವುದು ಕೇಳಿ ಬರುತ್ತದೆ. ಅನೇಕ ದಿನಚರಿಯ ಕೆಲಸ-ಕಾರ್ಯಗಳು ಅಲ್ಲಲ್ಲೇ ನಿಲ್ಲುತ್ತವೆ. ಬಾವಿಯಲ್ಲಿ ಅಥವಾ ನೆಲದಡಿಯ ಸಂಪಿನಲ್ಲಿ ನೀರುಂಟು. ಆದರೆ ಸ್ನಾನವಿಲ್ಲ. ಅಡಿಗೆಗೆ ಬೇಕಾದ ಪದಾರ್ಥ ರುಬ್ಬುವಂತಿಲ್ಲ. ಹೊಲಗಳ ಪಂಪುಸೆಟ್ಟುಗಳು ಹಗಲೆಲ್ಲಾ ನಿದ್ರೆ ಮಾಡುತ್ತವೆ. ಹೀಗೆ ನಡೆಯುತ್ತದೆ. 

ಒಮ್ಮೆ ಒಬ್ಬ ಸ್ನೇಹಿತರ ಮನೆಯಲ್ಲಿ ಕುಳಿತಿದ್ದಾಗ ಹೀಗೇ ವಿದ್ಯುತ್ ನಿಲುಗಡೆ ಆಯಿತು. ದೂರದರ್ಶನದಲ್ಲಿ ಬಹಳ ಮುಖ್ಯವಾದ ಕ್ರಿಕೆಟ್ ಪಂದ್ಯ ನೋಡುತ್ತಿದ್ದ ಮಗನಿಗೆ ಬಹಳ ಕೋಪ ಬಂತು. "ಹಾಳಾದ್ದು, ಯಾವಾಗಲೂ ನಮ್ಮ ರಸ್ತೆಯಲ್ಲಿಯೇ ಹೀಗಾಗುತ್ತೆ. ಹಿಂದಿನ ರಸ್ತೆಯಲ್ಲಿ ಯಾವಾಗಲೂ ವಿದ್ಯುತ್ ಇರುತ್ತೆ" ಎಂದು ಕೂಗಾಡಿದ. ಅಲ್ಲಿಯೇ ಇದ್ದ ತಂದೆ "ಹೌದೇ? ಅದು ಹೇಗೆ ಗೊತ್ತು?" ಎಂದು ಕೇಳಿದರು. "ನಮ್ಮ ಮನೆಯಲ್ಲಿ ಹೀಗಾದಾಗ ಹೊರಗೆ ಹೋಗಿ ನೋಡಿದರೆ ಹಿಂದಿನ ರಸ್ತೆಯಲ್ಲಿ ಯಾವಾಗಲೂ ವಿದ್ಯುತ್ ಇರುತ್ತೆ" ಅಂದ ಮಗ. "ಒಂದು ಕೆಲಸ ಮಾಡು. ನಮ್ಮ ಮನೆಯಲ್ಲಿ ವಿದ್ಯುತ್ ಇದ್ದಾಗ ಆಗಾಗ ಹೊರಗೆ ಹೋಗಿ ನೋಡು. ಆಗ ಗೊತ್ತಾಗುತ್ತೆ" ಅಂದರು ತಂದೆ.

ನಮ್ಮ ಕಷ್ಟಗಳು ನಮಗೆ ಗೊತ್ತಾಗುತ್ತವೆ. ಅಂತೆಯೇ ಬೇರೆಯವರ ಕಷ್ಟಗಳು ಅವರಿಗೆ ಗೊತ್ತಾಗುತ್ತವೆ. ಎದುರುಗಡೆಯವನಿಗೆ ಹೊಟ್ಟೆನೋವು. ನಮ್ಮ ಕಣ್ಣಿಗೆ ಅವನು ಸರಿಯಾಗಿಯೇ ಇದ್ದಾನೆ. ನಮಗೂ ಒಮ್ಮೊಮ್ಮೆ ಹೊಟ್ಟೆ ನೋವು ಬರುತ್ತದೆ. ಆಗ ಎದುರುಗಡೆಯವರಿಗೆ ನಾವೂ ಸರಿಯಾಗಿಯೇ ಕಾಣುತ್ತೇವೆ. ಇಷ್ಟು ಸಾಮಾನ್ಯ ಜ್ಞಾನ ಇದ್ದರೂ, "ನೋಡು, ಯಾವಾಗಲೂ ನನಗೇ ಹೀಗಾಗುತ್ತದೆ!" ಎಂದು ಪರಿತಪಿಸುವುದು ಮನುಷ್ಯನ ಅಭ್ಯಾಸ. 

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ಹಿಂದಿನ ಸಂಚಿಕೆಯಲ್ಲಿ "ಪರಸ್ಪರ ಗುರು-ಶಿಷ್ಯರು" ಅನ್ನುವ ಶೀರ್ಷಿಕೆಯ ಅಡಿಯಲ್ಲಿ ಬೃಹದಶ್ವ ಮುನಿ ಪಾಂಡವಾಗ್ರಜ ಧರ್ಮರಾಯನಿಗೆ ನಳ ಮಹಾರಾಜನ ವೃತ್ತಾಂತ ಹೇಳಿದುದನ್ನು ನೋಡಿದೆವು. (ಇದನ್ನು ಓದಲು ಇಲ್ಲಿ ಕ್ಲಿಕ್ ಮಾಡಿ). ಯುಧಿಷ್ಠಿರನೂ ಹೀಗೆಯೇ "ನನಗೇ ಏಕೆ ಹೀಗಾಯಿತು?" ಅಂದುಕೊಂಡಿರಬೇಕು! 

ನಳಮಹಾರಾಜನ ಕಥೆಯಲ್ಲಿ ಧರ್ಮಜನಿಗಾದದ್ದು ಎಲ್ಲವೂ ನಳನಿಗೂ ಆಗಿತ್ತು. ಅವನೂ ತಮ್ಮನಿಗೆ ಜೂಜಿನಲ್ಲಿ ಎಲ್ಲವನ್ನೂ ಸೋತನು. ಕಾಡು ಪಾಲಾದನು. ಧರ್ಮಜನಿಗೆ ಹೆಂಡತಿ ದೂರವಾಗಲಿಲ್ಲ. ನಳನು ಹೆಂಡತಿಯನ್ನೂ ಬಿಟ್ಟು ಹೋಗಬೇಕಾಯಿತು. ಧರ್ಮಜನು ಕಂಕಭಟ್ಟನಾಗಿ ವಿರಾಟ ಮಹಾರಾಜನ ಸೇವೆ ಮಾಡಿದನು. ನಳನೋ ಕಾರ್ಕೋಟಕನ ಕೈಲಿ ಕಚ್ಚಿಸಿಕೊಂಡು ವಿರೂಪ ಪಡೆದು, ಬಾಹುಕನಾಗಿ ಋತುಪರ್ಣ ಮಹಾರಾಜನ  ಸಾರಥಿಯಾಗಿ ದುಡಿದನು. ಹೀಗೆ ಕೆಲವು ಸಂಗತಿಗಳಲ್ಲಿ ಅವನು ಧರ್ಮರಾಯನಿಗಿಂತ ಹೆಚ್ಚಿನ ದುಃಖ ಪಟ್ಟನು. 

ಧರ್ಮರಾಯನ ಕಷ್ಟ ದೊಡ್ಡದೋ ಅಥವಾ ನಳ ಮಹಾರಾಜನ ಕಷ್ಟ ದೊಡ್ಡದೋ ಎಂದು ಚರ್ಚೆ ಮಾಡಬಹುದು. ಕೆಲವರು ಅದು ದೊಡ್ಡದು ಎನ್ನಬಹುದು. ಮತ್ತೆ ಕೆಲವರು ಇದು ದೊಡ್ಡದು ಅನ್ನಬಹುದು. ಬೃಹದಶ್ವ ಮುನಿ ಬಂದು ನಳನ ವಿಷಯ ಹೇಳುವವರೆಗೆ ಧರ್ಮರಾಯನಿಗೆ ತನ್ನ ವ್ಯಥೆಯೇ ದೊಡ್ಡದಾಗಿತ್ತು. ಇವರಿಬ್ಬರೂ ತಾವು ಸ್ವತಃ ಜೂಜಾಡಿ ರಾಜ್ಯ ಕಳೆದುಕೊಂಡವರು. ಶ್ರೀರಾಮಚಂದ್ರನು ಯಾವ ತಪ್ಪನ್ನೂ ಮಾಡದೆ, ತನಗೆ ನ್ಯಾಯವಾಗಿ ಬರಬೇಕಾಗಿದ್ದ ರಾಜ್ಯ ತಪ್ಪಿ, ಕಾಡುಪಾಲಾಗಿ, ಹೆಂಡತಿಯನ್ನು ಕಳೆದುಕೊಂಡು, ಏನೆಲ್ಲಾ ಕಷ್ಟಗಳನ್ನು ಅನುಭವಿಸಿದನು! ಯಾವ ರೀತಿಯಲ್ಲಿ ಕಂಡರೂ ಶ್ರೀರಾಮನ ಕಷ್ಟಗಳು ಇನ್ನೂ ದೊಡ್ಡವಲ್ಲವೇ?

ದ್ರೌಪದಿಗೆ ಬಂದ ಕಷ್ಟಗಳೇನು ಕಡಿಮೆಯೇ? ತುಂಬಿದ ಸಭೆಯಲ್ಲಿ ಚಕ್ರವರ್ತಿಯ ಧರ್ಮಪತ್ನಿ ಮಹಾರಾಣಿಯಾದವಳಿಗೆ ವಸ್ತ್ರಹರಣದ ಪ್ರಯತ್ನವಾಯಿತು. ಅದಕ್ಕಿಂತ ಕಷ್ಟ ಬೇರೆ ಇದೆಯೇ? ಕುಮಾರವ್ಯಾಸ ಹೇಳುವುದಿದು:

ಜನನವೇ ಪಾಂಚಾಲ ರಾಯನ

ರಮನೆ ಮನೋವಲ್ಲಭರದಾರೆನೆ  

ಮನುಜಗಿನುಜರು ಗಣ್ಯವೇ ಗೀರ್ವಾಣರಿಂ ಮಿಗಿಲು 

ಎನಗೆ ಬಂದೆಡರೀ ವಿರಾಟನ 

ವನಿತೆಯರ ಮುಡಿಯ ಕಟ್ಟುವ 

ತನುವ ತಿರುಗುವ ಕಾಲನೊತ್ತುವ ಕೆಲಸದುತ್ಸಾಹ 

ಮಹಾರಾಜ ದ್ರುಪದನ ಪ್ರೀತಿಯ ಮಗಳು. ಬೆಂಕಿಯಲ್ಲಿ ಹುಟ್ಟಿದವಳು. ಅವಳ ಕಾಲದ ಅಪ್ರತಿಮ ಸುಂದರಿ. ದೇವತೆಗಳನ್ನು ಮೀರಿಸಿದ ಐವರು ಗಂಡಂದಿರು. ರಾಜಸೂಯ ಯಾಗದಲ್ಲಿ ಧರ್ಮರಾಯನ ಜೊತೆಗೆ ಕುಳಿತಾಗ ಬಾಗಿ ವಂದಿಸಿದ ರಾಜಕುಲಸ್ತೋಮ. ಹುಟ್ಟಿದಂದಿನಿಂದ ಕೈಗೊಂದು, ಕಾಲ್ಗೊಂದು ಸೇವಕರು. "ಯಾರಲ್ಲಿ?" ಎಂದರೆ ನಾಲ್ಕು ಜನ ಓಡಿ ಬರುತ್ತಿದ್ದರು. ಈಗ ವಿರಾಟ ಮಹಾರಾಜನ ಅಂತಃಪುರದಲ್ಲಿ ಯಾವ ಹೆಂಗಸು ಕರೆದರೂ ಓಡೋಡಿ ಹೋಗಬೇಕು. ಅವರ ತಲೆ ಬಾಚಿ ಹೆರಳು ಕಟ್ಟಬೇಕು. ಅವರ ಹಿಂದೆ ತಿರುಗಬೇಕು. ಅವರು ಕಾಲು ನೀಡಿದರೆ ಕಾಲೊತ್ತಬೇಕು! ಹುಟ್ಟಿದಂದಿನಿಂದ ಬಡತನವಿತ್ತಪ್ಪ. ಇದೇ ಜೀವನದ ಕೆಲಸ ಅಂದರೆ ಅದೊಂದು ತರಹ. ಇಲ್ಲಿ ಹಾಗಲ್ಲ. ಅವಳ ಕಷ್ಟವೇನು ಎಂದು ಅವಳೇ ಹೇಳಿಕೊಳ್ಳಬೇಕಾದ ಪರಿಸ್ಥಿತಿ! ಇದು ತನ್ನ ತಪ್ಪಿನಿಂದ ಬಂದದ್ದಲ್ಲ. ಈ ಕಷ್ಟಗಳು ಎದುರು ಬಂದು ನಿಲ್ಲುವವರೆಗೂ ಹೀಗಾಗಿದೆ ಅಥವಾ ಹೀಗಾಗಬಹುದು ಎಂದು ಗೊತ್ತೂ ಇಲ್ಲ. 

ಅದೆಲ್ಲಾ ಹೋಗಲಿ ಎಂದು ಬಿಟ್ಟರೂ, ಸಭೆಯಲ್ಲಿ ದುಃಶಾಸನನ ಕೋಟಲೆ. ದುರ್ಯೋಧನ, ಕರ್ಣ, ಶಕುನಿಯರ ಚುಚ್ಚುಮಾತು. ಕಾಡಿನಲ್ಲೂ ನೆಮ್ಮದಿಯಿಲ್ಲ. ಅಲ್ಲಿಗೂ ಬಂದ ಮೈದುನನಾದ ಸೈ೦ಧವ. ಮತ್ತೆ ವಿರಾಟನ ಮನೆಯಲ್ಲಿ ಕೀಚಕ. ದಿನವೆಲ್ಲ ಮೈಮುರಿದು ದುಡಿದೆ ಎಂದರೂ ನೆಮ್ಮದಿಯ ಬದುಕಿಲ್ಲ. 

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ಮಹಾರಾಣಿಯಾಗಿದ್ದವಳು ಸೈರಂಧ್ರಿ ಆದದ್ದು ದ್ರೌಪದಿ ಒಬ್ಬಳೇ ಏನು? ಹಿಂದೆ ಹೀಗಾಗಿದ್ದು ಉಂಟೋ? ಅವಳಂತೆ, ಅವಳಷ್ಟು ಕಷ್ಟ ಪಟ್ಟವರು ಮತ್ಯಾರಾದರೂ ಇದ್ದಾರೋ?

ದಮಯಂತಿಯೂ ದ್ರೌಪದಿಯಂತೆ ರಾಜಪುತ್ರಿ. ವಿದರ್ಭ ರಾಜನ ಮಗಳು. ಮಕ್ಕಳಿಲ್ಲದ ಭೀಮರಾಜ ದಮ ಎಂಬ ಋಷಿಯನ್ನು ಆಶ್ರಯಿಸಿ, ಅವರ ಸಲಹೆಯಂತೆ ಪುತ್ರಕಾಮೇಷ್ಟಿ ಯಾಗಮಾಡಿ ಪಡೆದ ಮಗಳಿಗೆ ದಮಯಂತಿ ಎಂದು ಹೆಸರಿಟ್ಟ. ಅವಳೂ ದ್ರೌಪದಿಯಂತೆ ವರ ಪ್ರಸಾದವೇ. ಅವಳೂ ಅವಳ ಕಾಲದ ಅಪ್ರತಿಮ ಸುಂದರಿ. ಗುಣದಲ್ಲಿ, ನಯ-ವಿನಯದಲ್ಲಿ ಎಲ್ಲ ಕಾಲದ ಶ್ರೇಷ್ಠರ ಸಾಲಿನಲ್ಲಿ ಎದ್ದು ಕಾಣುವವಳು. ದೇವತೆಗಳೂ ಅವಳನ್ನು ವಿವಾಹವಾಗಲು ಬಯಸಿ ಸ್ವಯಂವರಕ್ಕೆ ಬಂದಿದ್ದರು. ದ್ರೌಪದಿಯಂತೆಯೇ ಅವಳ ಬಾಲ್ಯ ಕಳೆದಿತ್ತು. ಗಂಡನಾದವನು ನಳ ಚಕ್ರವರ್ತಿ. ದ್ರೌಪದಿಯಂತೆಯೇ ಸುತ್ತ ಮುತ್ತ ನೌಕರ-ಚಾಕರರು. ಜೂಜಿನಲ್ಲಿ ರಾಜ್ಯ ಕಳೆದುಕೊಂಡ ಗಂಡನ ಜೊತೆ ಕಾಡು ಸೇರಿದಳು. ಹಕ್ಕಿಗಳನ್ನು ಹಿಡಿಯಲು ಗಂಡ ತನ್ನ ಬಟ್ಟೆಯನ್ನೇ ಬಲೆಯಾಗಿ ಎಸೆದ. ಆ ಹಕ್ಕಿಗಳೋ ಆ ಬಟ್ಟೆಯನ್ನೇ ಎತ್ತಿಕೊಂಡು ಹಾರಿಹೋದವು. ತಾನು ಉಟ್ಟ ಸೀರೆಯನ್ನು ಹರಿದು ಅರ್ಧ ಗಂಡನಿಗೆ ಕೊಟ್ಟಳು. (ದ್ರೌಪದಿಯಂತೆ ಮತ್ತೊಬ್ಬ ವಸ್ತ್ರಹರಣ ಮಾಡಲಿಲ್ಲ ಅನ್ನುವುದು ಮಾತ್ರ ವ್ಯತ್ಯಾಸ.) ಗಂಡ ಮಧ್ಯರಾತ್ರಿಯಲ್ಲಿ ಅವಳನ್ನು ಬಿಟ್ಟು ಹೊರಟುಹೋದ. (ದ್ರೌಪದಿಗೆ ಈ ಕಷ್ಟ ಇರಲಿಲ್ಲ). 

ಕಾಡಿನಲ್ಲಿ ಒಂದು ಹೆಬ್ಬಾವು ಅವಳನ್ನು ನುಂಗಲು ಪ್ರಾರಂಭಿಸಿತು. ಅವಳ ಕೂಗು ಕೇಳಿ ಬಂದ ಬೇಡನೊಬ್ಬ ಅವಳನ್ನು ಉಳಿಸಿದ. ಆದರೆ ಅವಳನ್ನು ಕಾಡಲು ತಯಾರಾದ. ಧೈರ್ಯದಿಂದ ಅವನನ್ನು ಹೆದರಿಸಿ ಓಡಿಸಿದಳು. ಯಾರೋ ವ್ಯಾಪಾರಿಗಳ ಗುಂಪಿನ ಜೊತೆ ಪ್ರಯಾಣ ಮುಂದುವರೆಸಿದಳು. ಕಾಡಾನೆಗಳು ಬಂದು ಅವರನ್ನೆಲ್ಲಾ ಮುತ್ತಿದ್ದವು. ಹೇಗೋ ಪಾರಾಗಿ ಚೈದ್ಯ ರಾಜನ ಅರಮನೆ ತಲುಪಿದಳು. ಅಲ್ಲಿಯಾದರೋ,  ತನ್ನ ತಾಯಿಯ ತಂಗಿಯ ಮನೆ ಎಂದು ಗೊತ್ತಿಲ್ಲ. ಆ ಚಿಕ್ಕಮ್ಮನು ದಮಯಂತಿಯನ್ನು ತನ್ನ ಮಗಳ ಸೈರ೦ಧ್ರಿಯನ್ನಾಗಿ ನೇಮಿಸಿದಳು. ಮುಂದೆ ಅನೇಕ ಬೆಳವಣಿಗೆಗಳು ನಡೆದು, ತಂದೆಯ ಮನೆ ಸೇರಿ, ಇನ್ನೊಂದು ಸ್ವಯಂವರದ ನೆಪ ಹೂಡಿ, ಕಡೆಗೆ ಗಂಡನ ಜೊತೆ ಸೇರಿದಳು. ನಳನು ಪುಷ್ಕರನೊಡನೆ ಮತ್ತೆ ಜೂಜಿಗೆ ಕುಳಿತಾಗ ಪುಷ್ಕರನು ಕೇಳಿದ್ದೇನು? ನಳನು ಗೆದ್ದರೆ ರಾಜ್ಯ ನಳನಿಗೆ. ಪುಷ್ಕರನು ಗೆದ್ದರೆ? ನಳನ ಬಳಿ ಪಂಥವಿಡಲು ರಾಜ್ಯವಿಲ್ಲ. ದಮಯಂತಿಯನ್ನು ನಳ ಪುಷ್ಕರನಿಗೆ ಒಪ್ಪಿಸಬೇಕು! ನಳನು ಪುಣ್ಯಕ್ಕೆ ಗೆದ್ದ. ನಳನು ಮತ್ತೆ ರಾಜ್ಯ-ಕೋಶಗಳನ್ನು ಪಡೆದ ನಂತರ ದಮಯಂತಿ ಮತ್ತೆ ರಾಣಿಯಾಗಿ ಬದುಕಿದಳು. 

ದ್ರೌಪದಿಗಿಂತ ಎಷ್ಟೋ ಮುಂಚೆ, ಅವಳಂತೆ ಕಷ್ಟಪಟ್ಟು, ಕಾಡುಪಾಲಾಗಿ, ಸೈರ೦ಧ್ರಿಯಾಗಿ, ಅದೇ ರೀತಿ ಪಾಡುಪಟ್ಟವಳು ದಮಯಂತಿ. 

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ಕರ್ಣನು ಒಮ್ಮೆ ತನ್ನ ಹೆತ್ತ ತಾಯಿ ಆಗತಾನೇ ಹುಟ್ಟಿದ ತನ್ನನ್ನು ನದಿಯಲ್ಲಿ ತೇಲಿಬಿಟ್ಟು, ತಾನು ಸೂತಪುತ್ರನೆಂದು ಬದುಕಬೇಕಾಯಿತು ಎಂದು ಕೃಷ್ಣನ ಬಳಿ ಹೇಳಿಕೊಂಡು ಕೊರಗುತ್ತಾನೆ. ಕೃಷ್ಣ ಹೇಳುತ್ತಾನೆ: "ನಿನ್ನದು ಅಷ್ಟೇ ಕಥೆ. ನನ್ನನ್ನು ನೋಡು. ನಾನು ಹುಟ್ಟಿದ್ದೇ ಸೆರೆಮನೆಯಲ್ಲಿ. ಹುಟ್ಟುವ ಮೊದಲೇ ನನ್ನನ್ನು ಕೊಲ್ಲಲು ಸೋದರಮಾವನೇ ಹೊರಗಡೆ ಕಾದಿದ್ದ. ಹುಟ್ಟಿದ ತಕ್ಷಣ ನನ್ನ ತಂದೆಯೇ ನನ್ನನ್ನು ಬೇರೆಲ್ಲೋ ಕೊಂಡೊಯ್ದ. ಮಹಾರಾಜ ಉಗ್ರಸೇನನ ಮೊಮ್ಮಗನಾದ ನಾನು ಹಸುಕಾಯುವ ಗೊಲ್ಲನಾಗಿ ಬೆಳೆದೆ. ಹಾಲು ಕುಡಿಯುವ ಕಂದನಿಗೆ ಹಾಲಿನಲ್ಲೇ ವಿಷವುಣಿಸಲು ಒಬ್ಬಳು ರಕ್ಕಸಿ ಬಂದಳು. ಮಗುವಾಗಿದ್ದಾಗ ನನ್ನನ್ನು ಮುಗಿಸಲು ಸರತಿಯಮೇಲೆ ರಕ್ಕಸರ ಗುಂಪೇ ಬಂತು. ನಂತರ ಜರಾಸಂಧನ ಕಾಟ. ಯುದ್ಧಗಳ ಮೇಲೆ ಯುದ್ಧ. ಗೋಕುಲದಿಂದ ಮಧುರೆಗೆ. ಮಧುರೆಯಿಂದ ದ್ವಾರಕೆಗೆ. ನಿನಗಾದರೆ ಒಬ್ಬರು ಸಾಕುವ ದಂಪತಿಗಳು ಸಿಕ್ಕಿದರು. ನಂತರ ಅಂಗರಾಜನಾದೆ. ಈಗ ಹೇಳು. ನಿನ್ನ ಕಷ್ಟ ಹೆಚ್ಚೋ, ನನ್ನ ಕಷ್ಟ ಹೆಚ್ಚೋ?". 

ಕರ್ಣ ಏನು ಹೇಳಬೇಕು?

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ಒಳ್ಳೆಯ ಆರೋಗ್ಯದಲ್ಲಿದ್ದ ಸ್ನೇಹಿತರೊಬ್ಬರು ಕರೋನ ಸಮಯದಲ್ಲಿ ವಿಚಿತ್ರ ಖಾಯಿಲೆಗೆ ತುತ್ತಾದರು. ಎರಡು ತಿಂಗಳು ಆಸ್ಪತ್ರೆ ವಾಸದ ನಂತರ ಇಪ್ಪತ್ತೈದು ಕೆಜಿ ತೂಕ ಕಳೆದುಕೊಂಡು ಕುಂಬಳಕಾಯಿಯಂತೆ ಇದ್ದವರು ನುಗ್ಗೆಕಾಯಿಯಂತೆ ಆದರು. ನಡೆದಾಡಲೂ ಆಗದು. ಭೋಕ್ತಾಪುರುಷ ಆಗಿದ್ದವರಿಗೆ ಎರಡು ಚಮಚ ಆಹಾರ ತಿನ್ನಲೂ ಕಷ್ಟ. ಆಸ್ಪತ್ರೆಯಿಂದ ವೈದ್ಯರು ಅವರನ್ನು ಪುನರ್ವಸತಿ ಕೇಂದ್ರಕ್ಕೆ (ರಿಹ್ಯಾಬಿಲಿಟೇಷನ್ ಸೆಂಟರ್) ಕಳಿಸಿದರು. 

ಇನ್ನೊಬ್ಬ ಸ್ನೇಹಿತರು ಅವರನ್ನು ನೋಡಲು ಪುನರ್ವಸತಿ ಕೇಂದ್ರಕ್ಕೆ ಹೋದರು. ಅವರ ಪರಿಸ್ಥಿತಿ ನೋಡಿ ಇವರಿಗೆ ಕಣ್ಣೀರು. "ಇದೇನು? ಹೀಗಾಯಿತು!" ಎಂದರು. ಅವರು ಹೇಳಿದರು: "ಆಂಬ್ಯುಲೆನ್ಸ್ ವಾಹನದಲ್ಲಿ ಮಲಗಿ ಆಸ್ಪತ್ರೆಯಿಂದ ಇಲ್ಲಿಗೆ ಬರುವ ದಾರಿಯಲ್ಲಿ ನಾನೂ ಹಾಗೆ ಯೋಚಿಸುತ್ತಿದ್ದೆ. ನನಗೇ ಏಕೆ ಹೀಗಾಯಿತು? ಎಂದು. ಇಲ್ಲಿ ಬಂದ ಮೇಲೆ, ಇಲ್ಲಿರುವ ಇತರರನ್ನು ನೋಡಿದ ಮೇಲೆ, ನಾನೇ ಭಾಗ್ಯವಂತ ಅನ್ನಿಸುತ್ತಿದೆ. ಸುತ್ತ ನೋಡಿ. ಮಧುಮೇಹದಿಂದ ಕಾಲು ಕತ್ತರಿಸಿ ಕಳೆದುಕೊಂಡಿರುವವರು ಕೆಲವರು. ಅಪಘಾತದಲ್ಲಿ ಕೈ ಹೋದವರು ಕೆಲವರು. ಬೆನ್ನು ಮೂಳೆ ಮುರಿದಿರುವವರು ಇಲ್ಲುಂಟು. ಹೀಗೆ ನಾನಾ ರೀತಿ ಕಷ್ಟಪಡುತ್ತಿರುವವರು ಅನೇಕರು. ನಾನಾದರೋ, ಕಷ್ಟವಾದರೂ ನಿಧಾನವಾಗಿ ಓಡಾಡಬಲ್ಲೆ. ಸ್ವಲ್ಪವಾದರೂ ಮೊದಲಿನಂತೆ ಆಗಬಲ್ಲೆ ಅನ್ನುವ ಅವಕಾಶ ಇದೆ. ಇಲ್ಲಿರುವ ಕೆಲವರಿಗೆ ಅದೂ ಕಷ್ಟ ಅನಿಸುವುದಿಲ್ಲವೇ?"

ಇವರು ಸುತ್ತ ಕಣ್ಣಾಡಿಸಿದರು.  ಅವರು ಹೇಳಿದುದರಲ್ಲಿ ಸ್ವಲ್ಪವೂ ಉತ್ಪ್ರೇಕ್ಷೆ ಇರಲಿಲ್ಲ. 

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ಕೇವಲ ನಮ್ಮ ಕಷ್ಟಗಳನ್ನೇ ನೋಡಿಕೊಳ್ಳುತ್ತಾ, ನಮ್ಮ ಹಣೆಬರಹ ಎಂದು ಪರಿತಪಿಸುತ್ತಾ, "ನನಗೇ ಏಕೆ ಹೀಗಾಗುತ್ತದೆ?" ಎಂದು ಹೇಳಿಕೊಳ್ಳುತ್ತಾ ಇದ್ದರೆ ಕಷ್ಟಗಳ ತೀವ್ರತೆ ಇನ್ನೂ ಹೆಚ್ಚಾಗುವುದು. (ಅದು ಹೇಗೆ ಸಾಧ್ಯ ಎಂದು ಕೇಳಬಹುದು. ಕಷ್ಟಗಳು ಹೆಚ್ಚಾಗುವುದಿಲ್ಲ. ಇರುವ ಕಷ್ಟಗಳ ಅನುಭವ ಮಾನಸಿಕವಾಗಿ ಮತ್ತಷ್ಟು ಹೆಚ್ಚಾಗುತ್ತದೆ.) ನಮಗಿಂತಲೂ ಹೆಚ್ಚು ಕಷ್ಟ ಪಟ್ಟವರು, ಪಡುತ್ತಿರುವವರು ಅನೇಕರಿದ್ದಾರೆ. ಇದು ಕೇವಲ ನಮ್ಮ ಕಥೆಗಳಲ್ಲ. ಅಥವಾ ಕೇವಲ ಇಂದಿನ ಕಥೆಯಲ್ಲ!

I Am Not Yet Ready

 

What is the difference between human beings and animals? Can the difference be defined with a most notable single feature? It is the capacity to think, understand and relate. The human brain works at different levels at the same time. It takes in multiple inputs, sorts and understands them, store and retrieve the required parts as and when desired. There is also the capacity to transfer these stored and accumulated information and knowledge. Some animals also display such qualities but they are to a very limited extent. Dogs and Parrots are the best examples. Other animals are also trained to do certain actions and used in shows and circus. Some of them like Elephants are used to work as well so that the life of humans is simplified and made easy. But all these meet with limited success. This basic distinction also results in the capacity of human beings being able to visualise things, plan their execution and act decisively to achieve those plans. This makes human life interesting as well as complicated! 

Human beings visualise, plan and execute those plans. This requires action or a series of actions. As a human being is executing many plans simultaneously, there are multiple sets of actions in implementation at any point in time. In case of team tasks, there are multiple sets of actions being implemented by each member of the team to achieve the common goal. 

What are the basic objectives behind all these actions? This is a very interesting question. One of our well known ancient philosophers Kumarila Bhatta has quoted from Parashara Samhita (Verse 59 of 13th Chapter) that even a stupid person will not venture into something without evaluating its utility  (प्रयोजनमनुद्दिश्य न मन्दोपि प्रवर्तते - Prayojanamanuddishya na mandopi pravartate). His evaluation may be defective, but it is another matter. This being the case why does a person act in a given direction?

Each action has two basic objectives; to get rid of some difficulty or sorrow and achieve some pleasure (दुःख निवृत्ति, आनंद प्राप्ति). Thus many actions lead to a second situation (action) to rid of an existing situation. The funniest part is that each pleasure so derived often brings its own pain either immediately or with a time lag. This leads to a further action and so on....

The above chain is very well chronicled in the birth of Draupadi in Mahabharata. 

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Sage Bharadwaja is one of the Saptarshis, the seven revered sages, and is credited with immense contributions to our Vedic literature, Ayurveda and many other branches of learning. He is the son of Devaguru Brihaspati and devoted his entire life to learning and teaching. He had taken a vow of celibacy and remained a bachelor. One morning he was going to the river near his hermitage to take bath and start his daily routine. Ghrutachi, a celestial nymph (apsara) had just finished her bath in the river and came up. A strong wind blew away the thin cloth she was covering herself with. She recovered her cloth and went away. Rishi Bharadwaja saw her and for a moment his mind was severely disturbed. Surprised at the happening, but satisfied that this was due to some cosmic will of the Lord, he collected the semen in a vessel made of leaves. In due course of time, a handsome boy came out from the pot. The boy was named as Drona, as he was born not from a mother's womb but a Drona, a container made from leaves. 

Sage Bharadwaja brought up the boy by giving him proper education. The prince of Panchala kingdom, Drupada, joined the gurukul of Bharadwaja. Drona and Drupada became close friends. Drupada once promised that when he becomes the king of Panchala, Drona can have anything he wants, even half of his kingdom. In due course, Drona came to be known as Dronacharya and was appointed by Bhishma as the Chancellor of the Archery and Weapons Training School in Hastinapur. Drupada became the king of Panchala. Dronacharya married Krupi,  the sister of Krupacharya, Guru of the Hastinapur kings. The son of Dronacharya and Krupi was named as Ashwatthama, who later became an important General in the army of the Kauravas.

Dronacharya was leading a contented life with Krupi before coming to Hastinapur, without asking any favours from anyone else. Young Ashwatthama was being given rice flour mixed in water as milk. After becoming friend with Duryodhana, once he had a chance to drink the real milk in the palace. Ashwatthama demanded that he be given real milk henceforth. Krupi persuaded Dronacharya to approach his childhood friend Drupada, who had now become a king, for getting a cow so that Ashwatthama can be given proper milk. Though unwilling, Dronacharya went to king Drupada. Drupada laughed at his friend and said there cannot be any friendship between a king and a pauper. Enraged at this behaviour of Drupada, Dronacharya took a vow that he would have Drupada captured by his disciples to teach him a lesson. A new set of actions were set in motion now.

At the convocation of the Archery and Weapon School in Hastinapur, the issue of giving "Guru Dakshina" (a fee by the student to his teacher) came up. Dronacharya used the opportunity and told kauravas and pandavas that he would like them to defeat Drupada, capture and present him at Guru's feet. Kauravas went first but were defeated by Drupada and his army. Pandavas went in next and Arjuna succeeded in in defeating and capturing Drupada. Dronacharya pardoned Drupada and sent him away saying that he is now gifting away the entire panchala kingdom to Drupada.

Now it was the turn of Drupada to feel insulted. He was extremely impressed by the bravery and skills of Arjuna. He now decided that he would do something to get a son who would kill Dronacharya to get his revenge. He will also get a daughter so that he can make Arjuna his son-in-law. The twin desires now put a further set of actions in motion!

*****

The task was not an easy one. There must be some method to achieve these twin objectives, Drupada thought. He entrusted the kingdom to his ministers and set forth in search of someone who could guide him to achieve his goals. He went to the forest and found a Rishi who appeared competent to guide him. The rishi was Upayaja, a brother of rishi Yaja (Similar to Indra and Upendra, Upa meaning younger brother). After hearing Drupada's request, Upayaja refused and said that he is not willing to get involved. On repeated requests by Drupada, Upayaja said that he can approach his elder brother Yaja who may accept his request. After serving Yaja for a long time, he agreed to do a holy ritual (Yagna) to achieve the objectives. But Yaja put a condition; it was not possible for him to do it alone and his brother Upayaja should join him in the conduct of the ritual! Drupada was now again forced to go to Upayaja. Upayaja agreed to assist Yaja as it was a command of his elder brother. The two brothers made all arrangements and started the ritual.

The time was set for the ritual. Drupada and his wife Queen Prishati started the proceedings. After the initial phase, Prishati was permitted to attend to the guests and arrangements at the site and advised to be available as and when called to take further part in the ritual. At the conclusion of the ritual, a divine messenger appeared from the fire and handed over the "Yagna Phala" to Chief of the ritual, Rishi Yaja. Yaja advised Drupada to call his queen Prishati to join him to receive the Yagna Phala. When the queen was called to the site of the sacred fire, she said "I Am Not Yet Ready" to receive the Phala as she was busy with some chore and had perfume in her hands. Enraged at this Rishi Yaga shouted and said that the divine events do not care whether anyone is ready to respond to them. He said that a ritual done under the leadership of Yaja and Upayaja cannot go waste nor can it wait for someone to come. He put back the yagna phala back into the sacred fire with a prayer.

As a consequence of this, a remarkable boy of about 14 years in shining armour emerged from the fire. Following him, a very beautiful girl with dark complexion emerged from the fire. The boy was named Drishtadyumna and the girl was named as Krishnaa due to her complexion. She was later known as Draupadi, the daughter of Drupada. The one born without a mother's womb (Dronacharya) was now destined to be killed by another born without a mother's womb (Drishtadyumna). Another set of actions were set in motion now.

Queen Prishati was now crestfallen. She had looked forward to be a proud mother of divine children, but now was deprived of this distinction. She was also worried as to how the two children would deal with her now that the bond a mother had with her children she delivered is absent. She requested Yaja and Upayaja to bless her. The two brothers recognised her position and gave her a boon. "The two children will treat you as if you have given birth to them. You will enjoy all the blessings and happiness a mother can expect from her children. Shower your love and affection on them as well", they blessed her. Thus ended the saga of the sacred ritual, but it was only sowing the seeds of the future actions.

*****

In all such sacred rituals, Yagna Phala results in the couple getting children delivered by the mother, but this was an exception when the children emerged from the sacred fire itself. It is a very interesting and intriguing story. 

Is there a lesson in this for us? Revenge opens the gates for another revenge, is the first one. Forgiving and starting a new chapter in one's life is more beneficial than keeping old wounds open and seeking to settle scores with our friends who may sometimes offend us. Understanding that elders and events do not wait for us and we should be ever ready, is the second. The main objective should not be forgotten while looking into allied things, one should remember. If and when something adverse happens, one should try to retrieve and salvage whatever best is possible, as done by Queen Prishati, is the third.

Do you find any other lesson as well?

Yudhishtira and Serena Williams

It was the saddest chapter in the annals of the Kuruvamsha, an event on which the entire clan was to be ashamed for ever. What started as a game of dice turned out to be the ultimate in gambling due to the evil designs of Shakuni, to satisfy the desires of Duryodhana. Yudhishtira went on placing bets despite repeated warnings from his brothers and duly lost everything he had. The game continued. He lost his brothers as well one by one. As a last resort he placed Draupadi as a bet as well and lost her too. Draupadi was not aware of the happenings at the event and was not a party to the goings on at the royal court. She did not consent to the events nor approved it. Yet she was drawn by fate to the hall and Dushasana, on the orders of his brother Duryodhana, dragged her by her hair as she was declared now to be the slave of the hundred brothers. The crowned Queen of the Pandavas was shamelessly brought before the gathering of gamblers despite her repeated commands, requests and appeals. None in the court except Vidura had the courage to protest. She stood there asking questions for which nobody had either the answers or the courage to reply, even if they had one.

The matter did not end there. The evil ones went a step further, a step which should have never been taken. They used abusive language and used filthy words questioning Draupadi's righteousness as she lived with five husbands. Duryodhana ordered his brother Dushasana to disrobe Draupadi. Draupadi appealed to her husbands, others and each one present in the royal court. The King Dhritarashtra was physically blind as well as to her pleadings. Other elders did not have the courage to speak out. Some wept silently as Draupadi cried loudly and repeatedly. Dushasana attempted to disrobe her, but some miracle saved her from further embarrassment. She came out unscathed and now the old King was afraid about the further wellbeing of his sons. He was forced to release the Pandavas. But they were consigned to the forests for twelve years and further one year of living incognito. If their identities were detected during the last one year, they had repeat the cycle. Ultimate aim was to deny them their rightful share of kingdom for ever. The Pandavas left with Draupadi and moved into the forests. 

Duryodhana was not content with the fruits of deceit. He was not satisfied with mere banishing Pandavas to the forests. He wanted to further add injury to the insults heaped on them. He planned to make a show of his great wealth and riches and make the Pandavas jealous of his position and enjoyment. He led his entire entourage to the forest. The group camped close to the Pandavas huts and made a lot of noise disturbing the peace in the forests. Pandavas kept quiet at the biding of Yudhishtira, but others had no such compulsions. Chitraratha, Gandharva King, commander and friend of Indra, was disturbed by the group and advised Duryodhana and his associates to leave the area and go away. Power having removed all sanity from their brains, Kauravas and their associates not only refused to do so but also got engaged in a war with Chitraratha's group. They were beaten black and blue by the Gandharva army and all of Duryodhana's heroes including Karna and Shakuni ran away. Chitraratha made a big bundle of Duryodhana by using "Varuna Pasha". The bundle was put in Chitraratha's chariot and driven away to their abode. 

The servants and the womenfolk of the Kauravas entourage now ran towards the Pandavas huts. They begged Yudhishtira to get the bundled Duryodhana released from Chitraratha's custody. Yudhishtira advised his brothers, Bheema and Arjuna, to fight with Chitraratha and get Duryodhana released. The two brothers were reluctant and felt that what Chitraratha did was to their own advantage. What should have been done by us is done by him, they said. Yudhishtira now commanded them to proceed. Chitraratha now had no alternative but to surrender Duryodhana. He brought the bundled Duryodhana and threw him at the foot of Yudhishtira.

Chitraratha had a question for Yudhishtira. Why do you interfere with the capturing of your worst enemy?, he asked. The reply given by Yudhishtira is legendary and gives an insight into his wonderful personality. He had his own arithmetic as the answer to Chitraratha's question. He said:

परैः परिभवे प्राप्ते वयं पन्चोत्तरं शतं|

परस्पर विरोधेतु वयं पञ्चैव ते शतं|| 

Paraih paribhave prapte vayam panchotaram shatam,

Paraspara virodhetu vayam panchaiva, te shatam!   

"In a dispute with outsiders, we are hundred and five. In a dispute between us, we are five. They are hundred." (Our dispute is purely between us. When an outsider confronts us, we are hundred five brothers. We will settle our dispute among ourselves. We do not allow others to take advantage of our differences. We are united when an external force attacks our clan).

Duryodhana had come to harass the Pandavas. He was now lying as a bundle at the feet of Yudhishtira. Yudhishtira asked Chitraratha to release Duryodhana from the pasha. Chitraratha said that it can be released only by the touch of a righteous woman who led a truthful life. All womenfolk tried to release Duryodhana, one by one. None succeeded. Now Yudhishtira looked at Draupadi. The one who was humiliated and insulted by the person lying as a bundle looked at Duryodhana with utter disregard. Draupadi kicked the bundle and Duryodhana was released! Duryodhana's questions and filthy words were duly answered in the most unexpected and emphatic manner. Duryodhana was now forced to live under the shame of Draupadi's kick for the rest of his life. It was poetic justice at its best.

*****

Serena Williams has won her 7th Wimbledon Championship and 22nd title at Majors, popularly called as Grand Slam events, at the age of 34 years. She also won her 6th Wimbledon doubles title today (It was Sunday in India when the match ended in London) with sister Venus Williams. She had only enough time to get her ankles re-taped in between her grueling Singles Final and Doubles Final. Each time the sisters won the doubles crown, one of them also won the singles championship. The sisters have 14 doubles titles at Majors in all. With 7 crowns in Wimbledon, 6 each at Australian Open and US Open, and three at French Open, she has a fair distribution of wins in all types of surfaces. She won her first major title at the age of 18 and now at 34 continues to chug on. She is the only one to win 10 titles in two separate decades. She is ranked at number 1 for over ten years. Injuries and family troubles have not deterred her quest for achievements.

She acknowledges that in Doubles games her sister Venus is the boss. They are two together against any other opponents. But when it comes to fighting in Singles matches, there is no unity. She fights tooth and nail despite her own elder sister at the other side of the net. At the peak of their intense rivalry, there were some who suggested that their father decided who would win the singles match between them. They were insulting their determination as well as did not understand their professional pride. 

In a fight with others during a doubles match, the sisters are one group of two. In a singles match between them, they are two fierce opponents. No quarter given and none asked. Just as Yudhishtira said: Five and 105. No outsider can take advantage.

*****  

Yudhishtira's reply to Chitraratha mentioned above is an excellent lesson in management of Organizations. When confronted by outsiders, the entire workforce has to rise as one united bunch, despite any internal differences. Internal issues can be resolved internally; outsiders should not be allowed to take advantage of internal bickering.   

The sloka mentioned above is also a piece of wonderful poetry. The choice of words is indeed excellent. It conveys the true meaning with punch. Simple words are woven with intricate skills. It thrills the lovers of good poetry. It makes one to think of the principle it enunciates again and again as well.