पौराणिक अयोध्या- एक वेगळा प्रयत्न

 ॥ॐ॥

विद्यावन्तं विपुलमतिदं वेदवेदांगवेद्यं

श्रेष्ठं शान्तं शमितविषयं शुद्धतेजोविशालम्।

वेदव्यासं सततविनतं विश्ववेद्यैकयोनिं

पाराशर्य्यं परमपुरुषं सर्वदाऽहं नमामि॥

रामजन्मभूमी आंदोलनाची फलश्रुती असणाऱ्या भव्य राम मंदिराच्या लोकार्पण सोहळ्याच्या वेळेस इंस्ताग्राम, फेसबुक व इतर सर्व माध्यमांवर राममन्दिराविषयी विविध चर्चा सुरु होत्या. राम भजनांचा एकच नाद दशदिशांत उठला होता. संपूर्ण वातावरण राममय झाले होतें. श्रीराम प्रेरणेने सर्वजण नवीन काहीतरी करू पहात होतें. कलाकार, मूर्तिकार, गायक, वादक, नर्तिका, अभ्यासक, लेखक - जो तो आपल्यापरीने नवनिर्मितीचा खटाटोप करत होता. देशभर उठलेल्या या भक्तीसागरात जो तो डुबकी मारून प्रेरणा घेऊनच बाहेर येत होता. या सर्वांप्रमाणेच मी देखील त्या भक्तीसागरात एक डुबकी मारून स्वतःपुरता का होईना, एक छोटासा प्रयोग केलाच होता – तो म्हणजे इतिहास आणि पुराण यातून आलेल्या अयोध्या वर्णनाच्या आधारे त्या काळच्या अयोध्येच्या खाणाखुणा आजच्या नकाशावर टिपण्याचा. साथीला होते माझे २ आवडते सहायक – Google Earth Pro आणि ChatGPT. मागे एकदा स्कंदपुराणाचे भाषांतर वाचताना त्यात “अयोध्या महात्म्य” असा एक उल्लेख पहिला होता- तो खंड वरवर चाळल्यावर त्यात अयोध्या यात्रेविषयी माहिती होती हे लक्षात आले. आता त्याचा खोलवर अभ्यास करून स्कंदपुराणाचा आधार घेत, पुराणकाळातील अयोध्या कशी होती हा प्रश्न सोडवायला घेतला.

सूताकडून अयोध्या महात्म्य ऐकताना भारद्वाज ऋषि आश्रमातले मुनी

भारद्वाज ऋषींच्या आश्रमात कथन सुरु करताना, “केन वर्णयितुं शक्यो महिमाऽस्यास्तपोधन” म्हणत अगस्तींना जिथे शब्द अपुरे पडतात, त्याच अयोध्येचे वर्णन सूत मात्र फार सुंदर करतो. सूत म्हणतो:

सरयूतीरमासाद्य दिव्या परमशोभना ।
अमरावतीनिभा प्रायः श्रिता बहुतपोधनैः ॥ ३१ ॥
हस्त्यश्वरथपत्त्याढ्या संपदुच्चा च संस्थिता ।
प्राकाराढ्यप्रतोलीभिस्तोरणैः कांचनप्रभैः ॥ ३२ ॥
सानूपवेषैः सर्वत्र सुविभक्तचतुष्टया ।
अनेकभूमिप्रासादा बहुभित्तिसुविक्रिया ॥ ३३ ॥
पद्मोत्फुल्लशुभोदाभिर्वापीभिरुपशोभिता ।
देवतायतनैर्दिव्यैर्वेदघोषैश्च मण्डिता ॥ ३४ ॥
वीणावेणुमृदंगादिशब्दैरुत्कृष्टतां गता ।
शालैस्तालैर्नालिकेरैः पनसामलकैस्तथा ॥ ३५ ॥
तथैवाम्रकपित्थाद्यैरशोकैरुपशोभिता ।
आरामैर्विविधैर्युक्ता सर्वर्तुफलपादपैः ॥ ३६ ॥
मालतीजातिबकुलपाटलीनागचंपकैः ।
करवीरैः कर्णिकारैः केतकीभिरलंकृता ॥ ३७ ॥
निम्बजंवीरकदलीमातुलिंगमहाफलैः ।
लसच्चंदनगंधाढ्यैर्नागरैरुपशोभिता ॥ ३८ ॥
देवतुल्यप्रभायुक्तैर्नृपपुत्रैश्च संयुता ।
सुरूपाभिर्वरस्त्रीभिर्देवस्त्रीभिरिवावृता ॥ ३९ ॥
श्रेष्ठैः सत्कविभिर्युक्ता बृहस्पतिसमैर्द्विजैः ।
वणिग्जनैस्तथा पौरैः कल्पवृक्षैरिवावृता ॥ ४० ॥
अश्वैरुच्चैःश्रवस्तुल्यैर्दंतिभिर्दिग्गजैरिव ।
इति नानाविधैर्भावैरुपेतेन्द्रपुरी समा ॥ ४१ ॥
यस्यां जाता महीपालाः सूर्यवंशसमुद्भवाः ।
इक्ष्वाकुप्रमुखाः सर्वे प्रजापालनतत्पराः ॥ ४२ ॥

गदिमाकृत “सरयू तीरावरी अयोध्या” हे काव्य अजरामर आहे – त्यामुळे सूताने केलेल्या वर्णनाचा पद्यानुवाद मराठीत न करता इंग्रजीतून करावाअसे वाटले. अर्थातच, मदतीला होता ChatGPT. वेळोवेळी त्याला वेगवेगळे prompts देऊन खालील पद्यानुवाद करवून घेतला. (अर्थातच एक प्रयोग म्हणून)

By Saryu’s shore, so radiant,
A city shines in grand ascent,
Resembling Amravati’s grace,
Where wealthy men in splendor place.

With chariots, horses, armies vast,
Through towering gates her people pass,
Golden arches gleam on high,
Her mighty walls stretch to the sky.

Broad streets, well-planned in perfect squares,
Tall buildings rise with endless stairs,
Each with rooms so finely wrought,
Strong pillars hold their seamless thought.

The ponds with lotus blooms aglow,
Make rippling waters gently flow,
With temples grand where prayers resound,
And chants of Vedas all around.

The veena's notes and flutes resound,
The drums and music most profound,
With shady trees that line the way,
From jackfruit, mangoes, and palms that sway.

Amidst the gardens, blossoms rare—
Ashoka, mango, all trees fair,
With blooming flowers rich and bright,
Champa, jasmine, in pure delight.

Karavira, Ketaki bloom,
Their fragrance fills each grand room,
Laden with fruits like lemons sweet,
Bananas, sandalwoods replete.

Princes like gods, in valor bold,
And women fair with beauty untold,
Graceful like the heavens above,
Surround this place of peace and love.

The learned Brahmins, wise and great,
With poets whom the gods await,
Merchants rich with endless store,
This city thrives forevermore.

Her steeds, like Uchchaihshravas grand,
Her elephants rule every land,
Her many forms in splendor gleam,
A match for Indra's golden dream.

For kings are born within her walls,
Of solar race, they heed the calls,
Ikshvaku leads the noble line,
Protecting all in duty fine.

Thus shines the city on the shore,
A realm of wealth and wisdom’s lore.

अयोध्या

The unwarranted glorification of Karna - Part 1

Recently, I came across an image shared on facebook, which depicted a picture and read,

“Childhood was when we thought Arjuna was the Hero”

“Adulthood is when you realize that Karna is the real hero”

Real hero of what? Molestation? Lies? Pride?

Care to read the Mahabharata in its full? Care to read its translations – NOT interpretations.. Remove your 21^st century lens of societal morality and just look at his actions, his behaviour, his speech, his character.

Nothing denigrates Karna’s character more than his treatment towards Draupadi in the Sabha Parva.

After Vikarna (one of the Kauravas) puts a strong case for the Adharma done by Duryodhana vis-à-vis Draupadi, none in the assembly have the gumption to say anything on the Adharma done by Duryodhana. Vikarna decisively concludes the illegitamcy of the whole Draupadi episode by saying:

चत्वार्याहुर्नरश्रेष्ठा व्यसनानि महीक्षिताम् ।
मृगयां पानमक्षांश्च ग्राम्ये चैवातिसक्तताम् ॥ २० ॥

एतेषु हि नरः सक्तो धर्ममुत्सृज्य वर्तते ।
तथायुक्तेन च कृतां क्रियां लोको न मन्यते ॥ २१ ॥

तदयं पाण्डुपुत्रेण व्यसने वर्तता भृशम् ।
समाहूतेन कितवैरास्थितो द्रौपदीपणः ॥ २२ ॥

साधारणी च सर्वेषां पाण्डवानामनिन्दिता ।
जितेन पूर्वं चानेन पाण्डवेन कृतः पणः ॥ २३ ॥

इयं च कीर्तिता कृष्णा सौबलेन पणार्थिना ।
एतत्सर्वं विचार्याहं मन्ये न विजितामिमाम् ॥ २४ ॥

 Translation:

"Wise men say that kings are prone to four vices: hunting, drinking, gambling, and excessive attachment to women."

"A man attached to these vices abandons righteousness, and actions performed under such influence are not considered valid by the people."

"Therefore, as Pandu's son (Yudhishthira) was deeply engrossed in this vice, being deceitfully invited by gamblers, he staked Draupadi."

"Draupadi, the faultless one, is the common wife of all the Pandavas, and Yudhishthira had already lost himself before staking her."

"Moreover, Draupadi was called forth by Shakuni for staking purposes. Considering all this, I believe that she has not been rightfully won."

Analysis:

·         Vikarna lists the common pitfalls that lead rulers astray, setting up his argument by acknowledging human weaknesses.

·         Indicates that Yudhishthira fell prey to one such vice: gambling.

·         Actions taken under the influence of vices lack moral and legal standing.

·         Vikarna suggests that Yudhishthira's staking of Draupadi while ensnared in gambling is invalid.

·         Emphasizes that Yudhishthira was manipulated into the game, and his judgment was impaired.

·         Implies that the circumstances were unfair and exploitative.

·         Points out that since Yudhishthira had already lost his own freedom, he had no right to stake Draupadi afterward.

·         Highlights Draupadi's shared marriage, questioning the sole authority of Yudhishthira over her.

·         Vikarna concludes that Draupadi's staking and subsequent humiliation are illegitimate.

·         His reasoning is based on principles of justice and dharma, considering the flawed and unethical circumstances.

Karnas response to Vikarna highlights his lack of subtlety when it comes to Dharma. He starts off by belitteling Vikarna, and follows it up with a perverted sense of Dharma. This completely transgresses any level of decency and morality. In fact, once he establishes his position, he advances to call Draupadi a prostitute and an unchaste woman and is the chief instigator who calls for Dushasana to disrobe Draupadi.

Karnas rebuttal to Vikarna, infact lacks any merit and instead focuses on belittling Vikarna and his position and age, rather than debate on the merits of the points raised.

तस्मिन्नुपरते शब्दे राधेयः क्रोधमूर्छितः ।
प्रगृह्य रुचिरं बाहुमिदं वचनमब्रवीत् ॥ २६ ॥

दृश्यन्ते वै विकर्णे हि वैकृतानि बहून्यपि ।
तज्जस्तस्य विनाशाय यथाग्निररणिप्रजः ॥ २७ ॥

एते न किंचिदप्याहुश्चोद्यमानापि कृष्णया ।
धर्मेण विजितां मन्ये मन्यन्ते द्रुपदात्मजाम् ॥ २८ ॥

त्वं तु केवलबाल्येन धार्तराष्ट्र विदीर्यसे ।
यद्ब्रवीषि सभामध्ये बालः स्थविरभाषितम् ॥ २९ ॥

न च धर्मं यथातत्त्वं वेत्सि दुर्योधनावर ।
यद्ब्रवीषि जितां कृष्णामजितेति सुमन्दधीः ॥ ३० ॥

कथं ह्यविजितां कृष्णां मन्यसे धृतराष्ट्रज ।
यदा सभायां सर्वस्वं न्यस्तवान्पाण्डवाग्रजः ॥ ३१ ॥

अभ्यन्तरा च सर्वस्वे द्रौपदी भरतर्षभ ।
एवं धर्मजितां कृष्णां मन्यसे न जितां कथम् ॥ ३२ ॥

कीर्तिता द्रौपदी वाचा अनुज्ञाता च पाण्डवैः ।
भवत्यविजिता केन हेतुनैषा मता तव ॥ ३३ ॥

Translation:

"When the noise subsided, Karna, the son of Radha, filled with anger, raised his arm and spoke these words:"

"Many faults are evident in Vikarna; these will lead to his destruction, just as fire born from wood consumes it."

"Even though prompted by Draupadi, these elders have said nothing, implying that they consider Draupadi rightfully won according to dharma."

"But you, O son of Dhritarashtra, speak out of mere childishness, uttering in this assembly words inappropriate for your age and experience."

"You do not truly understand dharma, O younger brother of Duryodhana, as you foolishly claim that Draupadi, who has been won, is unwon."

"How can you consider Draupadi unwon, O son of Dhritarashtra, when Yudhishthira had staked and lost everything he owned in this assembly?"

"Draupadi is included in all his possessions, O best of the Bharatas. Thus, how can you say that Krishnaa (Draupadi) is not rightfully won?"

"Draupadi was called upon verbally and permitted by the Pandavas; on what grounds do you consider her unwon?"

·         Karna reacts with intense anger to Vikarna's defense of Draupadi.

·         Karna accuses Vikarna of overstepping and exhibiting flawed judgment.

·         Karna interprets the silence of the elders as tacit approval of Draupadi's loss.

·         Attempts to undermine Vikarna's argument by appealing to authority and consensus.

·         Karna belittles Vikarna by calling him immature and inexperienced.

·         Seeks to discredit Vikarna's reasoning by attacking his credibility.

·         Karna asserts that Vikarna lacks understanding of true righteousness.

·         Labels Vikarna's argument as foolish and ignorant.

·         Karna argues that since Yudhishthira had the authority and staked Draupadi after himself, her loss is legitimate.

·         Ignores the argument that Yudhishthira had lost his own freedom before staking her.

·         Karna maintains that as Yudhishthira's wife, Draupadi was part of his possessions and subject to being staked.

·         Karna argues that the Pandavas' silence or lack of protest implies consent.

·         Overlooks the moral and ethical implications of the act.

Karna’s views on the unrighteous act that follows on Draupadi is lacking in moral in every sense

मन्यसे वा सभामेतामानीतामेकवाससम् ।
अधर्मेणेति तत्रापि शृणु मे वाक्यमुत्तरम् ॥ ३४ ॥

एको भर्ता स्त्रिया देवैर्विहितः कुरुनन्दन ।
इयं त्वनेकवशगा बन्धकीति विनिश्चिता ॥ ३५ ॥

अस्याः सभामानयनं न चित्रमिति मे मतिः ।
एकाम्बरधरत्वं वाप्यथ वापि विवस्त्रता ॥ ३६ ॥

यच्चैषां द्रविणं किंचिद्या चैषा ये च पाण्डवाः ।
सौबलेनेह तत्सर्वं धर्मेण विजितं वसु ॥ ३७ ॥

दुःशासन सुबालोऽयं विकर्णः प्राज्ञवादिकः ।
पाण्डवानां च वासांसि द्रौपद्याश्चाप्युपाहर ॥ ३८ ॥

Translation:

"If you think that bringing her into the assembly in a single garment is unrighteous, then listen to my response on that matter."

"The gods have ordained that a woman should have only one husband, O joy of the Kurus. But she belongs to many; thus, she is certainly a whore."

"Therefore, bringing her into the assembly is not surprising in my opinion, whether she is clad in a single garment or even disrobed."

"All the wealth of the Pandavas, including this woman (Draupadi) and the Pandavas themselves, have been rightfully won by Shakuni."

"Duhshasana, this young Vikarna speaks as though he is wise. Remove the garments of the Pandavas and Draupadi."

Analysis:

·         Karna addresses possible objections regarding the manner of Draupadi's treatment.

·         Prepares to justify even the humiliation inflicted upon her.

·         Karna slanders Draupadi by questioning her morality due to her polyandrous marriage.

·         Uses this as justification for her mistreatment, reflecting deep-seated misogyny.

·         Karna justifies the public humiliation and attempted disrobing of Draupadi.

·         His words incite further abuse against her, showing his complicity and cruelty.

·         Karna reiterates that all losses incurred by the Pandavas are legitimate.

·         Ignores the deceitful and unethical means employed by Shakuni.

·         Karna orders Duhshasana to disrobe the Pandavas and Draupadi, escalating the humiliation.

·         His command directly incites a grave act of disrespect and violation.

This one example from all of Mahabharata is enough to highlight Karna as he was. In other Parvas, Karnas true demeanour comes out – that being boastful, arrogant, petty and jealous. Karna may have had many  good qualities, but his bad ones far outweigh the good.

11 akshauhinis forces partook in the Mahabharata war as Kauravas, but Vyasadeva in the very first chapter of Aadi parva itself, names and lists out the 5 biggest Adharmis in the entire epic – these are Duryodhana, Karna, Shakuni, Dushasana and Dhrutarashtra. Everything else that follows, thus, has to be looked at from this lens only.

दुर्योधनो मन्युमयो महाद्रुमः स्कन्धः कर्णः शकुनिस्तस्य शाखाः ।
दुःशासनः पुष्पफले समृद्धे मूलं राजा धृतराष्ट्रोऽमनीषी ॥

मृग नक्षत्र

 

अमर व्याध हा अमर हरिण तो मृगयेचा सोहळा

अजरामर हो दिगंतरातुन हा मुलुखावेगळा!

उरात रुतला बाण परंतु खंत मृगाला नसे

प्रकाश उधळित नील पथाने संथ पुढे जातसे!

तीर सोडूनी एक राहिला मुग्ध उभा पारधी

वाट पहातो हरिण, यायचा शर दुसरा तो कधी?

अमित युगांचे कण ओघळती मृगया नच हो पुरी

परस्परांच्या सौंदर्याचे दास्य जडे अंतरी!

विचित्र या मृगयेत शिकारी एकच शर सोडूनी

मृगामागुनी अगतिक हिंडे विद्ध स्वतः होऊनी!

-कुसुमाग्रज

बचेंगे तो और भी लड़ेंगे

10 Jan 1760 is the Hautatmya diwas of Dattaji Shinde. In a pitched battle against the combined forces of the invading forces of Ahmed Shah and the "local anarchist" Najib Khan Rohilla, Dattaji fell at the battle of Buradi Ghat. Sometimes, I wonder, if later historians while studying our history, came up with a popular marathi phrase of "satarashe sath(chi) vighna.(seventeen sixty hardships)" based on the happenings, events movements between this date and the culmination on 14th Jan 1761. The lead up to Panipat was full of difficulties which could have led to the popularization of the phrase, along with "Sankrant Kosalane" for the disaster that struck on the fateful day. If not, we should make it a point to remember it as such, considering the terrible price we had to pay a year later.

Let us also never forget Najib Khan Rohilla- the person who killed Dattaji. A recurring blot of a character throughout Indian history he was a catalyst for the third battle of Panipat. It is essential that we identify these modern Najibs and unmask them before they unleash any more cross border Abdalis on us. We can see them peeping up from various campuses all over the country.

Prabhu Ramchandra gave us Hindus a very wise teaching which reads मरणान्तानि वैराणि निर्वृत्तं नः प्रयोजनम्।[Enmity ends with death; it is of no use to desist] This was always respected, with the notable exception being Najib. Maratha armies, under the command of Visaji Pant Biniwale and Mahadji Shinde later in 1771 defeated his son Zabita Khan, captured Patthargadh and gave Najib his much needed Azadi from a claustrophobic tomb.

These Najibs should never be forgotten as they are entrenched in our society - scheming to find schisms in your ranks and exploit it for their own selfish motives and benefits. 

Neither should we ever forget our history and our mistakes. We had our share of Satarashesath Vighna - the reasons for which are well established. No more should they repeat. Panipat 3 could have been won, maybe should have been won. Panipat 4 is in the making, and if we are to win, reflecting on our history is a must.

Keeping in mind the possibility of the inevitable and the generosity of the bridge building Najibs of today for wholesale mass reporting and stifling a differing opinion than their own, we will remember the warrior Dattaji with his famous last words to carry us through any darkness that may befall and give us the strength to fight - "बचेंगे तो और भी लड़ेंगे."

||हर हर महादेव||

रालेमधली अनोखी उबरस्वारी

परवा कॅलिफोर्निया वरून रालेला परत आलो, तेव्हा विमानतळापासून घरी यायला उबर केली होती. उबरचा ड्रायव्हर आफ्रिकन-अमेरिकन होता. आत्तापर्यंत जेव्हाकेव्हा उबर वापरली आहे, तेव्हा आफ्रिकन-अमेरिकन ड्रायव्हर असला की गप्पा मारायला धमाल येते असा माझा अनुभव आहे. अनेक विषयांवर हे लोक खूप सहज आणि मोकळेपणाने बोलतात. अनेकदा खूप कमी शब्दात किंवा काहीच न  बोलता आयुष्यातले कटू प्रसंग, सलणाऱ्या भावना आणि उघड जरी नसला, तरी गौप्य पद्धतीने चालणारा वर्णभेद यावर काहीतरी खोल बोलून जातात, नकळत व्यक्त होऊन जातात.

सहसा हवा, अमेरिकेत कधी आलात, त्यांचा आणि माझा मूळ गावं/देश याबद्दल बोलण्याने संवाद सुरु होतो. बरेच लोक तितक्यावरच थांबतात, पण नकळत गौरवर्णीय विरुध्द कृष्णवर्णीय यांतला नकळत होणारा फरक चटकन सांगून जातात. पण बरेच लोक मोकळेपणाने बोलतात. आफ्रिकेतल्या सुदान, सोमालिया, किंवा इतर युद्धग्रस्त देशातून पलायन करून आलेले अनेक लोक इथे उबर ड्रायव्हरचं काम करताना दिसले आहेत. आपल्या देशी परत जाऊ शकत नाही याची त्यांना प्रचंड खंत असते आणि ते दुःख अनेकदा दिसून येतं. पण यातल्या अनेकांना भारताबद्दल जबरदस्त कुतूहल आहे. त्यांचे अनेक मित्र दिल्ली विद्यापीठातून शिकले आहेत. मुंबई आणि पुणे विद्यापीठे देखील यांना माहिती असतात. माझ्यासाठी इथे आल्यावर हे सगळं ऐकणं जरा नवीनच होतं.

परवाचा माझा झालेला मित्र, “गाम्बिया” नावाच्या अतिशय छोट्या देशातून आला होता. पश्चिम आफ्रिकेतील सेनेगाल नावाच्या देशाच्या मधोमध एका नदीचं खोरं आहे, आणि या नदीच्या लागतची एक छोटीशी पट्टी म्हणजे हा गाम्बिया देश. पूर्ण पश्चिम आफ्रिका फ्रेंचांनी गिळंकृत केले असताना या नदीच्या खोर्यात इंग्रज शिरले होते. नकाशावर हा देश बघितला होता, पण फारशी माहिती नव्हती. माझ्या या नव्या मित्रामुळे तीही भरपूर मिळाली.

सहज बोलता बोलता जगात कुठे काय सुरु आहे यावर विषय घसरला. पाश्चात्य देशांनी सत्ता केंद्रित करण्यासाठी जगात “गरज नसताना कशी युद्ध केली” यावर विषय गेला होता. सिरीया, इराक, विएतनाम, कोरिया, किम जोंग उन, ट्रम्प, अफगाणिस्तान, कोल्ड वॉर, आणि अशा कितीतरी विषयांवर गप्पा झाल्या.यावर काही महानेत्यांच्या पोकळ विचारांचे धिंडवडे काढले गेले. त्यातच एक कमालीचं वाक्य ऐकायला मिळालं.. “Some countries think that they spread non violence. But they are the most violent countries in the world- involved in most unnecessary wars. If anyone asks them why, the response is “Our violence is to uphold non-violence” and that is complete BS”. खरोखर विचार करण्यासारखा मुद्दा आहे हा. पुढे गप्पा मारता मारता लोकशाहीची गरज नसताना केलेली अंमलबजावणी, फसलेली लोकशाही आणि काही ठिकाणी हुकुमशाही का योग्य होती हे संभाषण पण झाले. तेव्हा “Let me tell you- If people are ruled by an idiot they don’t want, it is called dictatorship. But if they are ruled by and idiot they elect, its called democracy” असे नवे ज्ञान मला मिळाले. 

एखाद्या उबर ड्रायव्हर बरोबर मी या गप्पा मरीन याचा मी स्वप्नात देखील विचार केला नव्हता.

पुढे सोशल मिडिया, केम्ब्रिज अनालीटीका, निवडणुकी, याकडे विषय वळला हे स्वाभाविकच होतं. “How is our friend Mr. Modi doing? You think he will get elected again?” हा प्रश्न ऐकून मी ५ मिनिट सुन्न झालो होतो. अमेरिकेतल्या तशा छोट्याशा शहरात गाम्बिया नामक चिमुकल्या देशातून आलेला एक माणूस इतक्या उत्साहाने भारतीय निवडणुकीकडे लक्ष ठेऊन आहे, यावर विश्वास बसत नव्हता. पुढची १० मिनिटे मोदिनी किती भारी काम केलं आहे, हे मी त्याच्याकडून ऐकलं, आणि “If I was Indian, I would always vote for him” हे विधान ऐकून थक्क झालो. मी मोदी समर्थक आहे- विचारधारेमुळे, संघाच्या संस्कारामुळे, भाजपबद्दल आपसूक असणाऱ्या आकर्षणामुळे मी, किंवा माझ्यासारख्या इतर कोणी हे विधान करणे अगदी स्वाभाविक आहे. पण, परत, आफ्रिकेतल्या छोट्याशा देशातला तो माणूस, भारतात असलेल्या त्याच्या मित्रांच्या बोलण्यावरून, भारतात एकूणच इंटरेस्ट घेऊन निस्वार्थ मानाने हे म्हणतो हे खरोखर विशेष आहे. “Sometime I wish our African countries had a leader like Modi – we would have been so much ahead of where we are now” या वाक्याने तर मी अक्षरशः बधीर झालो होतो.

आपल्याकडे आज एक राष्ट्रपुरुष, विश्वपुरुष उभा करण्याची संधी आहे. भारतातच नव्हे, तर इतर अनेक देशात मोदींचे भारतीयइतर चाहते आहेत, ही कल्पनेपलीकडची गोष्ट आहे. आपण फक्त एक सक्षम पंतप्रधान नाही तर कदाचित एक विश्वमार्गदर्शक बघतो आहोत. भारतातच नाही, तर इतर अनेक देशात मोदी यांच्याकडे लोक आशेने बघन आहेत, यात काही शंका नाही. एक भारतीय आणि त्यातून मोदी समर्थक म्हणून आपल्याला अजून किती काम शिल्लक आहे, त्याचा आवाका काय आहे, ते डोळ्यासमोर उभं राहिलं.

विमानतळावरुन घरी यायला पाउण तास लागला, आणि या सर्व गप्पांच्या नादात तो कसा गेला तेच कळलं नाही. पुढचे दोन दिवस यावरच विचार सुरु होता. अमेरिकेत येताना तिथल्या लोकांबद्दल- विशेषतः आफ्रिकन अमेरिकन लोकांबद्दल मनात काही स्टीरियोटाईप आणि पूर्वग्रह करून आलो होतो- ते आत्तापर्यंत बऱ्याच प्रमाणात ढासळले होते- पण त्या “सामान्य टॅक्सी चालकाबरोबर” झालेल्या बोलण्यानंतर तर ते पूर्णतः कोसळले आहेत. या देशात खरोखर हिरे विखुरले आहेत.