ದೇಶದ್ರೋಹಿ

ಈಚಿನ ದಿನಗಳಲ್ಲಿ ದೇಶದ ಗಡಿಗಳ ರಕ್ಷಣೆ ಬಗ್ಗೆ ಇರುವ ಕಾಳಜಿ ಆಂತರಿಕ ಭದ್ರತೆ ಬಗ್ಗೆಯೂ ಹೆಚ್ಚಿನ ಪ್ರಮಾಣದಲ್ಲಿ ವ್ಯಕ್ತವಾಗುತ್ತಿದೆ. ಅನಧಿಕೃತ ನುಸುಳುಕೋರರ ಹಾವಳಿ ಹಿಂದೆಂದಿಗಿಂತ ಅಧಿಕ ರೀತಿಯಲ್ಲಿ ಕಂಡುಬರುತ್ತಿದೆ. ದೇಶದಲ್ಲಿ ಇಂತಹ ಅನಧಿಕೃತ ಪ್ರವೇಶ ಪಡೆದವರ ಸಹಾಯಕ್ಕಾಗಿ ಒಂದು ಅತ್ಯಂತ ವ್ಯವಸ್ಥಿತ ಜಾಲ ಹರಡಿಕೊಂಡು ಶಾಂತಿ-ಸುವ್ಯವಸ್ಥೆಗೆ ಭಂಗ ತರುವ ಅನೇಕ ಪ್ರಯತ್ನಗಳು ನಿರಂತರ ನಡೆದಿವೆ. ಇದು ಕೇವಲ ನಮ್ಮ ದೇಶಕ್ಕೆ ಮಾತ್ರ ಸೀಮಿತವಾಗಲ್ಲ. ಪ್ರಪಂಚದ ಅನೇಕ ಕಡೆ ಇಂತಹ ಪ್ರಕರಣಗಳು ನಡೆಯುತ್ತಾ ಇರುವುದು ಆಗಾಗ್ಗೆ ವರದಿ ಆಗುತ್ತಿವೆ. 

ನಾವು ಕಷ್ಟಪಟ್ಟು ನಮ್ಮ ಮನೆಯ ಅಂಗಳದಲ್ಲಿ ಏನನ್ನೂ ಬೆಳೆದಿಲ್ಲ. ನಮ್ಮ ಪಕ್ಕದ ಮನೆಯವರು ಶ್ರಮಿಸಿ ಹಣ್ಣು-ತರಕಾರಿ ಬೆಳೆದುಕೊಂಡಿದ್ದಾರೆ. ಸಾಧ್ಯವಾದರೆ ಅವರು ಅತ್ತ ಕಡೆ ನೋಡುತ್ತಿರುವಾಗ ಸ್ವಲ್ಪ ಕಿತ್ತುಕೊಳ್ಳುವುದು. ಅದಕ್ಕಿಂತ ಹೆಚ್ಚಾಗಿ ನಾವೇ ಅವರ ಮನೆಯವರಂತೆ ಸೇರಿಕೊಂಡು ಆ ಅಂಗಳದಲ್ಲಿ ಬೆಳೆದ ಪದಾರ್ಥಗಳ ಸುಖವನ್ನು ಅನುಭವಿಸುವುದು. ಇದರಿಂದ ಅವರ ಕುಟುಂಬದ ಸದಸ್ಯರ ಪಾಲು ಕಡಿಮೆ ಆದರೆ ನಮಗೇನು? ಇದು ಈ ನುಸುಳುಕೋರರ ತಾತ್ವಿಕ ನಿಲುವು. ಈ ರೀತಿಯ ಕೆಲಸಕ್ಕೆ ಅವರ ಮನೆಯವರಲ್ಲಿ ಯಾರಾದರೂ ಸಹಾಯ ಮಾಡಿದರೆ ಬಹಳ ಒಳ್ಳೆಯದು. ಇದೇ ಈಗ ನಡೆಯುತ್ತಿರುವ ವಿದ್ಯಮಾನಗಳು. 

ಎಲ್ಲಿಯಾದರೂ ಒಂದು ದುರ್ಘಟನೆ ನಡೆದ ತಕ್ಷಣ ಭದ್ರತಾ ಪಡೆಗಳು ಮತ್ತು ವ್ಯವಸ್ಥೆಯ ಮೇಲೆ ಮುಗಿಬೀಳಲು ಅನೇಕರು ಕಾತರರಾಗಿರುವುದು ಕಂಡುಬರುತ್ತದೆ. "ಇವರೆಲ್ಲಾ ಏನು ಮಾಡುತ್ತಿದ್ದರು? ಇವರ ಕಣ್ಣು ತಪ್ಪಿಸಿ ಈ ರೀತಿ ಹೇಗೆ ಆಯಿತು? ಇದು ಅಸಮರ್ಥತೆಯ ಪರಮಾವಧಿ" ಎಂದು ಚೀರಾಡುವವರನ್ನು ಅಲ್ಲಲ್ಲಿ ಕಾಣಬಹುದು. ದುರದೃಷ್ಟವಶಾತ್ ಭದ್ರತಾ ಪಡೆಗಳು ಅನೇಕ ಸಂದರ್ಭಗಳಲ್ಲಿ ಕೈ-ಕಾಲು ಕಟ್ಟಿಹಾಕಿಕೊಂಡು ಓಡಬೇಕಾದ ಇಕ್ಕಟ್ಟಿನಲ್ಲಿ ಸಿಲುಕುತ್ತವೆ. ಕಾನೂನಿನ ಚೌಕಟ್ಟಿನಲ್ಲಿಯೇ ಅವು ಕಾರ್ಯ ನಿರ್ವಹಿಸಬೇಕು. ಆದರೆ ನುಸುಳುಕೋರರಿಗೂ ಮತ್ತು ಅವರ ಸಮರ್ಥಕರಿಗೂ ಇಂತಹ ಯಾವುದೇ ಕಟ್ಟುಪಾಡುಗಳಿಲ್ಲ.

ಭದ್ರತಾ ಪಡೆಗಳ ಸಾಹಸದಿಂದ ನೂರರಲ್ಲಿ ತೊಂಬತ್ತೊಂಬತ್ತು ದುರ್ಘಟನೆಗಳು ಮೊಳಕೆಯಲ್ಲಿಯೇ ಚಿವುಟಿ ನಿಲ್ಲುತ್ತವೆ. ಇವುಗಳ ವಿವರಗಳು ಯಾರಿಗೂ ಗೊತ್ತಾಗುವುದಿಲ್ಲ. ಇಷ್ಟರ ಮೇಲೂ ಆಗಾಗ ಶಾಂತಿಭಂಗ ಆಗುವ ಸಂದರ್ಭಗಳು ಉಂಟು. ಇಂತಹ ಪ್ರಕರಣಗಳು ಅತಿ ಹೆಚ್ಚು ಸುದ್ದಿ ಮಾಡುತ್ತವೆ. ಯಾವುದೋ ಸಣ್ಣ-ಪುಟ್ಟ ಆಸೆ-ಆಮಿಷಗಳಿಗೆ ಒಳಗಾಗಿ ದೇಶದ ಭದ್ರತೆಗೆ ಸಂಬಂಧಿಸಿದ ಗುಟ್ಟಿನ  ವಿಷಯಗಳನ್ನು ಶತ್ರುರಾಷ್ಟ್ರಗಳ ದಲ್ಲಾಳಿಗಳಿಗೆ ಮಾರಿಕೊಳ್ಳುವ ದೇಶದ್ರೋಹಿ ವ್ಯಕ್ತಿಗಳು ಅತ್ಯಂತ ಅಪಾಯಕಾರಿಗಳು. ನುಸುಳುಕೋರರ ಸಹಾಯಕ್ಕೆ ಧಾವಿಸುವ ಆಂತರಿಕ ಶತ್ರುಗಳು ಸಹ ಇಷ್ಟೇ ಅಪಾಯಕಾರಿಗಳು. ಈಗಿನ ಪರಿಸ್ಥಿತಿಯಲ್ಲಿ ಇಂತಹವರು ಹೆಚ್ಚಿನ ಸಂಖ್ಯೆಯಲ್ಲಿ ನಮ್ಮಗಳ ಅಕ್ಕ-ಪಕ್ಕದಲ್ಲೇ ಸೇರಿಕೊಂಡಿರುವುದು ಬಹಳ ಭಯಾನಕ ವಾತಾವರಣ ಉಂಟುಮಾಡಿದೆ. 

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ಇದರ ಹಿಂದಿನ ಸಂಚಿಕೆಯಲ್ಲಿ "ತಾಯಿಯ ತೊಳಲಾಟ" (ಇದನ್ನು ಓದಲು ಇಲ್ಲಿ ಕ್ಲಿಕ್ ಮಾಡಿ) ಎನ್ನುವ ಒಂದು ಶೀರ್ಷಿಕೆಯ ಅಡಿಯಲ್ಲಿ ಅದಕ್ಕೆ ಸೇರಿದ ಅನೇಕ ವಿಷಯಗಳನ್ನು ಚರ್ಚಿಸುತ್ತಾ ಸಾಂದರ್ಭಿಕವಾಗಿ "ಪ್ರತಿಜ್ನಾಯೌಗಂಧರಾಯಣಮ್" ನಾಟಕದ "ಹೆತ್ತ ಒಡಲಿನ ಒಳತೋಟಿ" ಬಗ್ಗೆ ಒಂದು ಹೇಳಿಕೆಯನ್ನು ನೋಡಿದ್ದೆವು. ಅದನ್ನು ಚರ್ಚಿಸುವಾಗ, ಅದೇ ನಾಟಕದ ಇನ್ನೊಂದು ಹೇಳಿಕೆ ಬಗ್ಗೆ ಗಮನ ಹೋಯಿತು. ದೇಶದ್ರೋಹಿಗಳ ಬಗ್ಗೆ ಹೇಳುವ ಈ ಮಾತು ಮೈನವಿರೇಳುವಂತೆ ಇದೆ. 

ಒಂದಲ್ಲಾ ಒಂದು ದಿನ ಸಾವು ಎಲ್ಲರಿಗೂ ಬರುವುದೇ. ಅದನ್ನು ತಪ್ಪಿಸಲು ಸಾಧ್ಯವಿಲ್ಲ. ಆದರೆ ಅನೇಕ ವರುಷಗಳು ಬಾಳಿ, ಬದುಕಿ, ಈಗ ನಶಿಸಿಹೋದ ದೇಹಕ್ಕೆ ಒಂದು ಯೋಗ್ಯ ರೀತಿಯ ಅಂತಿಮ ಸಂಸ್ಕಾರ ನಡೆಯಬೇಕಿರುವುದು ಸಮಾಜದ ಒಂದು ಪದ್ದತಿ. ದೇಶಕ್ಕಾಗಿ ಪ್ರಾಣ ಕೊಟ್ಟ ಒಬ್ಬ ಸೈನಿಕನಿಗೆ ನೀಡುವ ಅಂತಿಮ ಯಾತ್ರೆ, ಸಂಸ್ಕಾರ ಮತ್ತು ಶ್ರದ್ದಾಂಜಲಿ, ಇವುಗಳಿಗೆ ಅದರದೇ ಆದ ವಿಶೇಷ ಗೌರವ, ಆದರಗಳು ಉಂಟು. ಸೇನೆಯ ಮತ್ತು ಸರ್ಕಾರದ ಅತ್ಯಂತ ಹಿರಿಯ ಅಧಿಕಾರಿಗಳಿಂದ ಆ ಗ್ರಾಮ ಅಥವಾ ಪಟ್ಟಣದ ಸಾಮಾನ್ಯ ಜನರೂ ಕಣ್ಣೀರಿಡುತ್ತಾ ಭಾಗವಹಿಸುತ್ತಾರೆ. ಒಬ್ಬ ಸೈನಿಕ ಅಥವಾ ದೇಶಭಕ್ತನ ಸಾವು ಅವನ ಕುಟುಂಬಕ್ಕೋ ಅಥವಾ ಅವನು ವಾಸಿಸುತ್ತಿದ್ದ ಕೇರಿಗೋ ಸೀಮಿತವಾಗುವುದಿಲ್ಲ. ಅವನ ಸಾವು ಎಲ್ಲರ ಮನೆಯ ಸಾವು. ಹೀಗೆ ಭಾವನೆಗಳು ತೋರಿಬರುತ್ತವೆ. 

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"ಪ್ರತಿಜ್ನಾಯೌಗಂಧರಾಯಣಮ್" ನಾಟಕದ ದೇಶದ್ರೋಹಿಯ ಬಗ್ಗೆ ಬರುವ ಶ್ಲೋಕ ಹೀಗಿದೆ:

ನವಂ ಶರಾವಂ ಸಲಿಲೈ: ಸುಪೂರ್ಣ೦ ಸುಸಂಸ್ಕೃತಂ ದರ್ಭಕೃತೋತ್ತರೀಯಮ್ 

ತತ್ತಸ್ಯ ಮಾಭೂನ್ನರಕಂ ಸ ಗಚ್ಚೇತ್ ಯೋ ಭರ್ತೃಪಿಂಡಸ್ಯ ಕೃತೇ ನ ಯುಧ್ಯೇತ್  

"ಯಾವನು ತನ್ನ ಯಜಮಾನನ ಅಥವಾ ದೇಶದ ಪರವಾಗಿ ಹೋರಾಡುವುದಿಲ್ಲವೋ ಅಂತಹ ಮನುಷ್ಯನಿಗೆ ಕ್ರಮವಾಗಿ ಉತ್ತರಕ್ರಿಯಾದಿಗಳನ್ನು ಮಾಡಿ ನೀಡುವ ವಸ್ತುಗಳು (ತರ್ಪಣದ ನೀರು, ಅನ್ನ-ಪಾನಾದಿಗಳು) ಸಿಗದಿರಲಿ. ಅಂತಹವನು ಉತ್ತಮ ಗತಿಗೆ ಯೋಗ್ಯನಲ್ಲ. ಅವನು ನರಕದಲ್ಲಿ ಬಿದ್ದು ಕೊಳೆಯಲಿ!"

ಪ್ರತಿಯೊಬ್ಬ ಮನುಷ್ಯನಿಗೂ ಅವನು ಹುಟ್ಟಿ-ಬೆಳೆದ ಅಥವಾ ಅವನು ಸ್ವೀಕರಿಸಿದ ಪದ್ಧತಿಯ ಪ್ರಕಾರ ಅಂತಿಮ ಗೌರವಗಳು ಸಿಗುತ್ತವೆ. ಕೆಲವರಿಗೆ ಅದು ತರ್ಪಣ, ಪಿಂಡಪ್ರದಾನ ಇತ್ಯಾದಿ ರೀತಿಯಲ್ಲಿ ಇರಬಹುದು. ಮತ್ತೆ ಕೆಲವರಿಗೆ ಹಾಲು-ತುಪ್ಪ ಇರಬಹುದು. ಮತ್ತೆ ಕೆಲವರಿಗೆ "ಮೆಮೋರಿಯಲ್ ಸರ್ವಿಸ್" ಇರಬಹುದು. ಅದು ಯಾವುದು ಎನ್ನುವುದು ಮುಖ್ಯವಲ್ಲ. ಅದು ಒಂದು ಅತ್ಯಂತ ಗೌರವಯುತವಾದ ಸಂಸ್ಕಾರ ಆಗಿರಬೇಕು. ಅಷ್ಟೇ. ಯೌಗಂಧರಾಯಣನ ಸಮಯದ ವಿವರಣೆ ಇಲ್ಲುಂಟು. ಕಾಲಕಾಲಕ್ಕೆ ಅದು ಬದಲಾಗಬಹುದು. ಗೌರವದ ರೀತಿ ಹೇಗೆ ಎನ್ನುವುದರ ವಿವರ ಬೇರೆ ಆಗಬಹುದು. ಆದರೆ ತೋರಿಸುವ ಗೌರವ-ಆದರಗಳು ಎಂದಿಗೂ ಒಂದೇ. 

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ಎರಡು ಸಾವಿರ ವರುಷಗಳ ಹಿಂದೆ ಹಾಗೆ. ಇಂದಿನ ಭಾವನೆ ಏನು?

ನಾವು ಶಾಲೆಗಳಲ್ಲಿ ಓದುತ್ತಿದ್ದಾಗ ಕನ್ನಡ ಪಠ್ಯ ಪುಸ್ತಕದಲ್ಲಿ ದೇಶದ್ರೋಹಿಯ ಬಗ್ಗೆ ಒಂದು ಪದ್ಯವಿತ್ತು. ಅದರ ಕಡೆಯ ಸಾಲುಗಳು ಹೀಗಿದ್ದವು: 

ದೇಶದ್ರೋಹಿಯು ಸಾಯುವನೆಲ್ಲಿ?

ಸತ್ತರೆ ಅವನಿಗೆ ಸುಡುಗಾಡೆಲ್ಲಿ?

ಸೂಡು ಮಾಡಲು ಕಟ್ಟಿಗೆಯಿಲ್ಲ 

ಬೆಂಕಿ ಹೆಣವನು ಮುಟ್ಟುವುದಿಲ್ಲ 

ನಾಯಿ ನರಿಯೂ ತಿನ್ನುವುದಿಲ್ಲ 

ತಬ್ಬಲಿಗೇನಿಲ್ಲ!

ತಿಳಿಗನ್ನಡದ ಈ ಕವಿತೆಯ ಸಾಲುಗಳಿಗೆ ಯಾವ ವಿವರಣೆಯೂ ಬೇಕಿಲ್ಲ.  ದೇಶದ್ರೋಹಿಯು ಸತ್ತು ಬೀಳುವ ಕಡೆ ಇರುವ ನೆಲ "ಇಲ್ಲಿ ಬೀಳಬೇಡ!" ಅನ್ನುತ್ತದಂತೆ. ಸ್ಮಶಾನ "ಇಲ್ಲಿ ಬರಬೇಡ!" ಎಂದು ಕಿರಿಚುತ್ತದಂತೆ. ಚಿತೆ ಒಟ್ಟುಗೂಡಿಸಲು ತರುವ ಸೌದೆತುಂಡುಗಳು ದೂರ ಓಡಿಹೋಗುತ್ತವಂತೆ. ಬೆಂಕಿ ಅವನ ದೇಹವನ್ನು ಸುಡಲು ಒಲ್ಲದಂತೆ. "ಹಸಿವಿನಿಂದ ಸತ್ತರೂ ಪರವಾಗಿಲ್ಲ. ನಮಗೆ ಇವನ ದೇಹ ತಿನ್ನುವ ದೌರ್ಭಾಗ್ಯ ಬೇಡ!" ಎಂದು ನಾಯಿ-ನರಿಗಳು ದೂರ ಓಡುತ್ತವಂತೆ. ಅವನು ಈಗ ನಿಜವಾಗಿಯೂ ತಬ್ಬಲಿ. ಹೇಳುವವರು, ಕೇಳುವವರು, ಅವನಿಗಾಗಿ ದುಃಖಿಸುವವರು ಯಾರೂ ಇಲ್ಲ. ಅವನು ಎಲ್ಲವನ್ನೂ ಕಳೆದುಕೊಂಡ ಪಾತಕಿ.

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ನಮ್ಮ ಬಾಲ್ಯದಲ್ಲಿ ಏನಾದರೂ ಪ್ರಮಾದ ಮಾಡಿದ ಸಮಾಜಘಾತುಕರನ್ನು ನಿರ್ದೇಶಿಸಿ "ಅವನನ್ನು ನೀರು-ನೆರಳು ಇಲ್ಲದ ಕಡೆ ಕಡಿಯಬೇಕು" ಅನ್ನುತ್ತಿದ್ದರು. ಈಗ ಅಂತಹ ಹೇಳಿಕೆ ಅಷ್ಟಾಗಿ ಕೇಳಿಬರುವುದಿಲ್ಲ. ಕಡಿದ ಮೇಲೆ ಮನುಷ್ಯನೇ ಹೋಗುವಾಗ ಅಲ್ಲಿ "ನೀರು-ನೆರಳು" ಏನು ಮಾಡುತ್ತವೆ? ಎಂದು ನಾವು ಹುಡುಗರು ಯೋಚಿಸುತ್ತಿದ್ದೆವು. ಅದರ ಅರ್ಥ ಅದಲ್ಲ. ಒಬ್ಬ ಮನುಷ್ಯನಿಗೆ ಸಿಗಬೇಕಾದ ಕನಿಷ್ಠ ಪದಾರ್ಥಗಳೂ ಸಿಗಬಾರದು. ಅವನು ಅದಕ್ಕೆ ಯೋಗ್ಯನಲ್ಲ ಎಂದು ಹೇಳುವುದು ಅದರ ಉದ್ದೇಶ್ಯ. 

ದೇಶದ್ರೋಹಿಗೆ ಕಾನೂನಿನಲ್ಲಿ ಅನೇಕ ರೀತಿಯ ಶಿಕ್ಷೆಗಳಿವೆ. ಕೆಲವು ದೇಶದ್ರೋಹಿಗಳಿಗೆ ಈ ರೀತಿಯ ಶಿಕ್ಷೆ ಆಗಬಹುದು. ಕೆಲವರು ಕಾರಣಾಂತರಗಳಿಂದ ಶಿಕ್ಷೆ ತಪ್ಪಿಸಿಕೊಳ್ಳಲೂಬಹುದು. ಆದರೆ ದೇಶವಾಸಿಗಳಿಂದ ಸಿಗುವ ಗೌರವ ದೇಶಭಕ್ತನಿಗೆ ಕಿರೀಟ. ಅದೇ ದೇಶವಾಸಿಗಳಿಂದ ಸಿಗುವ ತಿರಸ್ಕಾರವೇ ದೇಶದ್ರೋಹಿಗೆ ಅತಿ ದೊಡ್ಡ ಶಿಕ್ಷೆ.

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. 

***** 

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?

Your Name Is On The Tree

The village school teacher had come to the bank to withdraw some money from his personal account. I had recently taken charge of that branch. After his work was done, he came to the Manager's room (a room was made into a manager's cabin in the village building housing the bank branch) to discuss about a "Gramsabha" (village meeting) to be held for identifying some beneficiaries for the loan schemes sponsored by the government. Among the few educated people in the nearby villages (this was some thirty years ago), he was respected by the villagers and helpful in conducting such meetings in an orderly manner. Gramsabha can be a tricky affair due to various political affiliations and local politics. Persons commanding the respect of all villagers can be very handy in managing such meetings. This teacher was one of such personalities.

A farmer was waiting outside the room to meet me. He had apparently walked some distance in the hot sun in the summer month. As the talk with the teacher would take sometime, I called him to the room to attend to him. He reluctantly came in as the teacher was sitting in front of me. He was carrying four tender coconuts in his hands and placed them near the door. He stood before us and did not sit on the chair despite being asked to do so. I told him that I would not talk to him unless he was seated. He sat on the chair only after the teacher also urged him to sit. He wanted to grow some Tomato in his land and wanted a crop loan. I told him that I would visit his village the next morning and see his land and attend to his request. He thanked me and the teacher and left the room. As he was leaving, I reminded him to take the tender coconuts he had kept near the door which he had forgotten while going out.

The teacher started laughing and told me that I was punishing the poor fellow. i did not understand what was the import of his statement. "He has carried the tender coconuts in the hot son this far to give it to you. You are asking him to take it back all the way in the hot sun again. Do not trouble him by asking him to take them back. Please accept them. This is the way villagers show respect to people like you", he said. I took out a ten rupee note from my purse, handed it to him and asked him to have tea in the roadside tea shop. He looked at the teacher and after he nodded his head, took the note hesitantly and went away, leaving the coconuts at the door.

*****

There are regular visits of many officials to villages for various reasons. Villagers who grow fruits and vegetables in their lands believe in sharing some of it with visiting officials. Seasonality decides the availability of such fruits and vegetables. As the officials attend to their work, someone in the village takes the lead and collects such items. The bag is kept in the visitor's vehicle by the time the work is done and the visitor is ready to leave the village. This is a courtesy extended by the villagers and is accepted as well. It is neither demanded nor refused when offered. That is the way life goes on in the villages. At least, that was how it was in those days. 

*****

The bus was overcrowded when it pulled to a stop at the roadside shelter of the village, on the hot Saturday afternoon. I somehow got inside the bus and was wondering how the journey would be for the next hundred kilo meters. The bus conductor always has a seat near the back entrance of the bus. Conductors are unable to sit there when the bus is full and they keep moving inside the bus selling tickets and collecting money. But he always has the right of sitting there and can ask anyone sitting there to get up and vacate the seat. The conductor had got down at the stop and he asked the person sitting in his seat to vacate the same and asked me to sit there. This was a big relief and I accepted it without a question. 

A villager entered the bus behind me carrying a big bag and asked me to make place below the seat to keep the bag. I told him to keep it elsewhere as sitting on the seat with the bag below the seat was inconvenient on the long journey. The conductor intervened politely and told me to make way for the bag. As the seat itself was given to me by his courtesy, I complied without murmur now. The journey continued on the hot day, but sitting near the window reduced the discomfort to some extent. But the bag below the seat had left very little space for the feet to move. The bus finally reached the city bus stand. I was the last to get down. As I got down from from the bus, the conductor asked me to wait and said he would get an autorikshaw for me. I told him not to worry. He insisted on hailing an auto, got one and asked a villager to put the bag that was kept below my feet in the bus in my auto. I looked at him in surprise.

"Sir, this bag is given by Manjunath to be sent with you. He has kept some fruits for you in the bag. I have been told to handle this. Please take this as otherwise Manjunath will scold me", he said. I thanked him and proceeded home with the bag in the auto.

The bag contained an assorted variety of mango fruits. They were indeed very tasty. Manjunath had probably chosen the best of fruits available in his garden. The "Malgova" variety fruits were especially tasty and the best we ever had.

*****

Manjunath was a young progressive farmer who also worked as a Lecturer in the nearby town college. He came to the bank in the next few days for some work. "What did you do Manjunath?", I asked. "Sir, I had to arrange with the bus conductor this way or else you would have refused to take the bag", he said. I thanked him for the sweet fruits. "I will be in this village at the most for one more year. But your Malgova mangos have captivated my taste buds. Please give me some fruits from your garden every year, wherever I am. I will pay for it for sure", I said.

"Sir, this is a special tree in my grove. I do not sell the fruits of this tree. It is reserved for my family and friends like you. From now on, Your name is on the tree. The fruits belong to you. They will always be yours. That will be my pleasure", he said.

*****

I have never been able to go that village again and see that tree. But sweeter than the mangos were the words of that farmer. Those words bring sweetness whenever they are remembered. There is no seasonality for that. It was one of the pleasures derived while serving in rural areas.

The Five Levels of Respect

The word "Respect" is used by us many times, each day. Everyone wants to be respected. No human being wants to be disrespected or humiliated. What is "Respect"? "Give respect and take respect" is a saying that is often quoted. Does respect come your way automatically when you give respect to another? Are there any preconditions for earning respect? What are the reasons behind someone being respected? Are all people to be respected equally? Are there some gradings in the levels of respect that is to be given and received? These questions are worth pondering and beg for an answer.

There are many definitions of the word "Respect". One of the definitions is "esteem for or a sense of the worth or excellence of a person, a personal quality or ability, or something considered as a manifestation of a personal quality or ability". It also means "deference to a right, privilege, privileged position, or someone or something considered to have rights or privileges; proper acceptance or courtesy; acknowledgement to be held in respect etc". How does this privileged position come? There can be many theories and explanations as to why someone should be respected and the extent of respect to be given.

One commonly and widely accepted belief in our society is that age and knowledge are to be respected. The community holds the aged and knowledgeable people in deference and courtesy. There is also a latent feeling that some wisdom automatically comes with age, though this may not always be true. Ancient Indian literature provides many dimensions of giving and receiving respect. It mandates that respect should be given to some. It also directs that some are to be respected irrespective of their apparent or perceived deficiencies. It also gives five clear cut levels of respect to be given and also calibrates their relative inter se levels. There are possibilities that some people may be worthy of being respected for more than one of these reasons.

What are these five levels and what is their inter se relativity? The five levels are due to Money or Wealth possessed, One's relatives, Age, Achievements made, and Knowledge gained by the person. How is this classification justified? What is the logic for such a calibration? 

It is common knowledge that people with lot of money or wealth (वित्तं) are respected in society. As already mentioned above, such wealthy people might deserve respect due to other four parameters as well. Even if they are not entitled to any respect due to other parameters, mere possession of wealth alone makes them entitled to some respect. Such money or wealth might have come to them from some other source and not due to their own efforts. This is the lowest of the five levels of respect given by the society. If the wealth has been accumulated by their own hard earning efforts, then they would be respected due to the fourth level as well. Respect for such people stays as long as the wealth remains with them. Once wealth is gone, the respect given by the society also goes away. As ancient literature mentions in various places, wealth makes people find many virtues in them!

The second level of respect comes from one's relatives (बन्धुः). This type of respect is due to a position held in relativity. It is not uncommon to see people respecting someone because he is someone's son or son-in-law. If the relation between the two were not there, the respect would also not be there. A minister's PA is respected as long as he stays as a PA. Why only the PA, it is true of the ministers as well. If he loses that job, the respect also gets extinguished. If the person has done some sincere service while enjoying the position, or discharged his duties sincerely, he may still be given some respect even after losing the position. That would be the respect earned due to one's achievement.

The third level of respect comes from one's age (वयः). Mere age is respected often as we can see from the growing awareness and deference shown to senior citizen nowadays. the assumption is that these people have contributed to the general welfare of the society. This level of respect remains till the end of one's life and is expected to grow each day, unless the person squanders the same due to some bad deeds. 

The fourth level of respect is due to one's own achievements (कर्म or साधन). This is solely due to one's own achievements in the chosen field or fields. This comes due to lot of efforts and is accumulated over time. It stays with the person and does not go away for any reason. The ones who have achieved distinctions in diverse fields are respected irrespective of age and wealth. Some of the achievements may be at a young age itself whereas some others may be fructifying at ripe old age. This is indeed a higher level of respect.

The fifth and highest level of respect is earned due to knowledge and wisdom (विद्या). Here the word Vidya does no denote the mere bookish knowledge or the number of degrees one earns by studies. It is much more than bookish knowledge and expectation is that it is blended with practical applications. Knowledge and wisdom that is selfish and does not benefit the society is not acceptable here for respect. This is the highest form of respect and a learned and wise man will be respected wherever he goes. The adage विद्वान् सर्वत्र पूज्यते is indeed applicable to such people. 

The five levels of respect and their grading has been beautifully summed up in this ancient verse:

वित्तं बन्धुः वयः कर्म विद्याचैवतु पञ्चमी |

एतानि मान्य स्थानानि गरॆयोयद्यदुत्तरम् ||

Vittam Banhduhu Vayah Karma Vidyachaivatu Panchami,

Etani manya sthaanaani gareeyoyadyaduttaram.

*****

While the grading of the five levels of respect are indeed codified above, present day tendency of giving highest respect to wealth is sometimes disturbing. The pressures and pleasures of modren day life is driving the younger generation primarily towards accumulation of wealth. The opinions on this issue may be divided as well. Whatever may be one's opinion, even today we can see that achievements and wisdom have their own pride of place and always attract respect.