Author:hari
ದುರ್ಘಟನೆ
ಹೀಗೆ ಎಲ್ಲವೂ ಸುಯೋಜಿತವಾಗಿತ್ತು.
ಆದರೆ ದುರ್ದೈವದಿಂದ ಒಂದು ಘಟನೆ ನಡೆಯಿತು.
ಸೈನಿಕರು ತುಪಾಕಿಯಲ್ಲಿ ಬಳಸುವ ಕಾಡತೂಸು(ಕಾರ್ಟ್ರಿಡ್ಜ್)ಗಳಲ್ಲಿ ಗುಂಡಿಯೊಂದು ಇರುತ್ತಿತ್ತು. ಅದನ್ನು ಹಲ್ಲಿನಿಂದ ಕಿತ್ತು ತೆಗೆದು ಕಾಡತೂಸನ್ನು ಕೂಡಿಸಬೇಕಾಗಿತ್ತು. ಶಸ್ತ್ರಾಸ್ತ್ರಗಳನ್ನು ತಯಾರಿಸುವ ಕಾರ್ಖಾನೆ ಕಲ್ಕತ್ತದ ಡಂಡಂನಲ್ಲಿತ್ತು. ಅಲ್ಲಿಂದ ಪಂಜಾಬಿನ ಅಂಬಾಲಾ ಮುಂತಾದೆಡೆಗಳಿಗೆ ರವಾನೆಯಾಗುತ್ತಿತ್ತು.
स वो विघ्नेश्वरः पायात् नमितोन्नमितेव यम्।
अनुनृत्यति नृत्यन्तं सन्ध्यासु भुवनावली॥[May Vighneśvara, whose evening dance is imitated by the entire world by movements of getting up and bowing down, protect us!]
गौरीप्रसाधनालग्नचरणालक्तकश्रियः।
सखी सखाय भूयाद्वः शम्भोर्भालेक्षणप्रभा॥
All of us will have witnessed different forms of classical theatre art in India. It is not difficult to estimate their mutual concordance and inter-connectedness. To understand the philosophy behind these arts and to grasp the manner in which they have crystallised over the years, we will need to take refuge in the unbroken tradition of the Nāṭyaśāstra. It evokes great pride even to take a cursory glance of these arts and realise that they belong to this eternal tradition; such an unbroken tradition of theory and practice is unique only to India.
There is a uniqueness in hāsya as opposed to the other rasas. It is enjoyed by one and all. This rasa has the power of entertaining everyone from small kids to old people. Irrespective of their vocation, whether one is a beggar, a servant, an officer, a merchant, a householder or a mendicant, everyone can enjoy it. This is not the case of the other rasas. The śṛṅgāra cannot be understood by small kids while the elderly might be disinterested. It is forbidden for the sannyāsīs.
ದೇಶವ್ಯಾಪಿ ಸಮರ
ಹೀಗೆ 1857ರ ಕ್ರಾಂತಿ ದೇಶದಲ್ಲೆಲ್ಲ ವ್ಯಾಪಿಸಿರಲಿಲ್ಲವೆಂಬ ವಾದವು ನಿರಾಧಾರ. ಎಲ್ಲೆಲ್ಲ ಹೆಚ್ಚಿನ ಜನಜಾಗೃತಿ ಇತ್ತೋ ಅಲ್ಲೆಲ್ಲ ಜನ ಭಾಗವಹಿಸಿದರು.
ದಕ್ಷಿಣ ಭಾರತದ ಜನ 1857ರ ಸಮರದಲ್ಲಿ ಭಾಗವಹಿಸಲಿಲ್ಲ ಎಂಬುದು ಇನ್ನೊಂದು ಮಿಥ್ಯಪ್ರತಿಪಾದನೆ. ಅನೇಕ ವರ್ಷ ಇಂಥ ಪ್ರಚಾರ ನಡೆದಿತ್ತು. ಈಗಲೂ ಇಲ್ಲದೆ ಇಲ್ಲ. ಆದರೆ ವಸ್ತುಸ್ಥಿತಿ ಹಾಗಿಲ್ಲ.
Deva! Kaṇva narrated this story and said, “Whoever would face adversities with courage will get all the fruits later, not the people who would run away in front of calamities; so, cast away your worries; Mṛgāṅkadatta will be reunited with Śaśāṅkavatī and he will rule the earth for a long time.” We found courage from his wise counsel and set out to find you.
Vālmīki also finds mention in the Śrīman-mahābhāratam too. In the sabhā-parva (7.19, *7.14 in critical text) Vālmīki’s presence in the court of Indra is mentioned by devarṣi Nārada. When bhagavān Śrī-kṛṣṇa goes to the court of Dhṛtarāṣṭra as the messenger, Vālmīki along with other maharṣis wish him success in the udyoga-parva (82.27, *81.27 in critical text). Later in droṇa-parva we see when Bhūriśravas has renounced the war and is in the state of dhyāna, Sātyaki beheads him.