Imagine a house. A mother with her four children was there in the house. While she was working in Kitchen, her children were quarreling in their room. After some time, they were complaining her. One boy told his mother, "Mummy! Younger brother had beaten me and snatched my chocolate. Look, he had bitten me on hand". The young boy said "No. mummy. Elder brother had bitten himself and eaten up his own chocolate and mine also. Moreover he is claiming me."
What mother would do? She was not there to observe what had happened really. Naturally she could enquire the other boys in that room. Depending up on that witness, she could identify what had happened really. It the elder boy bitten himself and eaten up the two chocolate and claiming the younger, she could punish him by banning the next snacks or other incentive; and by counseling the both, she could restore the co-ordination among them to prevent such disputes in further. If the younger boy bitten his brother and snatched the chocolate, she could punish the younger as above. Sometimes this would serve the purpose of making justice.
Suppose there were no witnesses, what would she do? She would examine the physical situation there. She could notice that who had eaten up the chocolate, and whose little lips give chocolate smell. She could consider the nature of the kids, who among them was more active to create such dispute. She could consider their physical power whether the younger could bitten the elder. She could consider their psychology whether the elder could allow the younger to bite him and to snatch the chocolate from him. By considering all these things, she could cross-examine them. While prosecuting them, she could remind them the morality she taught them, to spell the truth. Definitely justice could be made in this issue in this proceeger. Sometimes the mother could consider both the witness and personal observation and considerations to make justice in the dispute. At the sense time, she could try to prevent such behavior of disputes creation and selfish nature to enable the family to lead peaceful life.
A colony, a village, A Manual, A district, a state, a country and totally this world is a family i.e. house. The justice and law should be at our mother's place.
To solve the disputes of the children, their mother i.e. law and justice should be available to them. To observe the mode of disputes and to know who the dispute maker is, she should be one of the members among them. That means the justice should not be far away to the society.
In this context, I narrate you some stories regarding Mardyada Ramanna who was famous to give justice in disputes among people and solve them with wisdom. As per the belief of people over centuries, he lived as 'న్యాయాధికారి' i.e. officer of the justice in a village. Because of his fame of efficiency in solving disputes, people from surrounding villages used to come to him to be solving of their problems. These folk stories were on oral, later written in books.
Some of stories I'm going to refer you, which are quite interesting and will give clarity regarding the process of justice making in disputes.
అనగా అనగా ………..
One day a woman named Rangamma approached Maryada Ramanna, the officer of the justice of the village and lodged a complained against Veeramma, her neighbor as "Ayya i.e. Father. My name is Rangamma. I had lended a veesa i.e. [1 and ½ Kg.] of ghee to my neighbor Veeramma for the festival of SanKranthi, to prepare sweets. She promised me to return it within a month. Still she didn't return it. Now, when I demanded her to return, she is bluffing that she didn't take ghee from me."
Maryada Ramanna asked her "Whether any witness for this?"
Rangamma said "No sir, it was approaching the festival Sankranthi. She received her daughter and son-in-law as festival guests. On that hurry occasion, she requested me and I immediately gave the ghee to her. I didn't expect this type of behavior from her, so that I didn't take precautions to keep witness."
Maryada Ramanna summoned Veeramma to attend the Panchayathi i.e. Village Assembly. When he enquired her regarding the allegation of Rangamma, she said "Ayya i.e. Father. Rangamma is saying lies. She had only two buffaloes and I have six buffaloes. At any cost, there is no need to me to barrow ghee from her. She has jealousy on me. To degrade me or to unpopular me, she is blaming me like this. I'm too innocent in this dispute."
Maryada Ramanna enquired regarding the fact and he came to know that Veeramma had six milch cattle where as Rangamma had two only. But his sense, wisdom and discretion telling him that Rangamma was telling truth. When he stressed both the women to spell truth, both of them repeated their arguments with firm voice.
He thought for a while. Then he asked them to attend the village assembly on next day. Next day, he ordered his peon to make the floor wet and muddy in front of the village assembly. Before step into the room, his peon arranged two water pots of big size and two small mug size pots to lift water from the big pots. He kept his peon in the varanadha to suggest the women to clean up their foot, before entering in to the office room of village assembly.
The two women approached the assembly. They walked on the muddy floor. The peon asked them to clean up their foot with water; by showing one pots to each of the them Rangamma used mug sized water pot to lift water from the big pot, poured water on foot, rubbed the foot with hand and washed foot and hands. She used two or three mugs of water.
Veeramma poured all of the water in big size pot by upholding it on her foot. But still some mud was there on her foot. So she took the other pot which left by Rangamma and poured that water also on her foot to clean completely. Later both of the ladies entered in to the room of Maryada Ramanna.
He watched all of this through his room window. He said "Veeramma. Tell the truth. You had barrowed the ghee from Rangamma. Didn't you?"
By fearing about the shrewdness in his voice, she said cordially "sir, I …I didn't."
He said "No. Veeramma! You have six buffaloes. But you have no carefulness. While handling the materials, you can't control your wastage. So you had fallen in the shortage of ghee on the occasion of festival. So that you barrowed it from Rangamma. She was able to lend you ghee, though she has two milch cattle because of her careful handling of the material. The way you used the water to clean up your muddy feet is the demo of your habit."
Veeramma accepted her error and said apology to Maryada Ramanna and Rangamma. She returned ghee to Rangamma along with compensation.
That's the entire story.
Now a days in court, all such arguments, cross-examinations etc. everything is happening. But what is happening in the justice making, all of we know. I try to expose it you my level best in this writing. I narrate you another story of Maryada Ramanna.
అనగా అనగా…… ……….
In a village, there were two brothers. The younger was innocent man. The elder brother was cheat full man. When their father expired, he told both the sons to share his property equally. After the father's death, the elder brother told younger "My dear brother! We have one cow which can give milk and a field. I take the back part of the cow and you take the front part of the cow. In field also you take the bottom part of the crop, and I take the upper part of the crop."
The innocent young brother accepted this condition. Every day he used to feed the cow with grass, Bram etc. the elder brother used to take milk. That season, he sowed paddy in the field. At the time of thrashing, he had taken away the rice by leaving the dry straw to the younger brother, where as throughout the season, the younger brother had watered the field and protected the crop.
By noticing such cheat, next season, the younger brother selected upper part of the crop. This time, the elder brother sowed groundnuts. By watching this dispute, the neighbor farmers advised the younger brother, to approach Maryadha Ramanna. He had done the same.
When Maryadha Ramanna enquired in detail, he could notice the innocence of younger brother and the deceive of elder brother. He observed that the agreement of condition among them was perfect as per legal language. He guided the younger brother in such a way to get rid of the deceive.
As per his advice, the younger brother had disturbed the cow by threatening it with stick to beat on its head, when the elder brother came to it to sqeeze milk. Whenever he tried to have milk from the cow, the younger brother threatened it and it had kicked the elder brother who was trying to have milk at her udder with back legs. And finally, the younger brother brought a big sword to kill the cow. The elder brother tried to stop him. He said "No brother. With this cow, I have no use, every day with tedious industry I'm feeding this. But there is no milk to drink, no dung as fuel to my stove. It is waste to me. So I want to cut my part of the cow, to use its skin for my chap pals."
Next day in field, the younger brother took a suckle and started to cut down the groundnut crop. When elder brother tried to stop him, he said "No brother. I don't like to wait further. I want to take, my share as the upper part of the crop as it is green." The elder brother got angry. They were driven to the village assembly.
Maryada Ramanna said "Yes; my dear men! The younger brother had such right to cut down his part of the crop; as well as the cow."
The elder cried out and everybody in the village assembly laughed at him and scolded him regarding his cheat towards his own younger brother. He felt shy and agreed to compensate the exploitation he done in past on his younger brother and accepted to share the efforts and yields of the assets in future.
That's the entire story.
In olden days, maximum proportion of the people was thirsty and hunger towards justice. When the cheating of any persons was exposed, they could laugh at him, hate him and made him to feel shy.
But now-a-days, maximum proportion of the people is thirsty and hunger towards money. They are considering the wealth of the man but not minding about the justice in these earnings. When the cheating of any person is exposed, maximum people are crazy towards him, treating him as hero or leader. By next turn elections, such person may become as politician. Such that people also responsible for the fallen down of human values in society.
Another story of Maryada Ramanna.
అనగా అనగా…… ……….
In a village, there was a rich man. At the late age his wife had given birth to a son and died. The rich man had brought up his son with great love and affection. But when the boy was at 8 years age, he got affected a disease. He sensed his death arrival. He worried about his only son. He could not trust any of his relatives and staff. He thought in deep. If he writes a will to assure the assets to the son, the staff and relatives can show losses in business and swallow the assets. How to protect the kid? Then he called on his clerk and said "My dear clerk! I sense that my days are over. My son is too young to manage the assets and all. I'm handing over my assets and my son to you. You take care of the business, educate my son & bring him up. When my son gets the age about 20 years, then by giving the share of my assets to him which you like and you take the remaining."
He prepared the will by making the clerk as attorney of the assets. He died. Years passed. The clerk had taken care of the business, assets, brought up the boy and educated him. When he got 20 years age, the clerk had shown the document to him and said "you father ordered me to brought up and educate you. I had done so. He asked me to give you the share of the assets, which I liked and to take me the remaining part. Hence I'm giving you that hut as your share. The rest of the assets are mine." The boy got shocked about it. He thought well and approached Maryada Ramanna.
He heard all and called on the clerk. When he enquired, the clerk had shown the will and presented his argument. Maryada Ramanna asked them to come to the village assembly the next day.
On the next day, when the rich man's son and the clerk came to the village assembly, Maryada Ramanna's office was full of visitors. He offered them ripe guava fruits and told them "Dear visitors. You take one fruit which you like from this plate." When the peon brought the plate to each visitor, they had selected one fruit from the plate whichever they liked. The rich man's son and the clerk also had taken one fruit for each.
Then Maryada Ramanna said "Dear friends! When I asked you to select the fruit which you like, you selected one from the basket which you like. Isn't it?"
All of they said "yes sir!"
Maryada Ramanna continued "In such case, the share of the assets which the clerk had taken is the share of the assets which he liked. Isn't it?"
All the people in the village assembly said "Yes sir."
He continued "Then, as per the will of the rich man, the share of the asset, taken by the clerk should belong to the rich man's son. The rest of the asset that means the hut which the clerk had given to the late rich man's son should belong to the clerk."
People shouted with joy "yes sir."
Maryada Ramanna ordered the clerk to give the share of the asset to the rich man's son and to take the hut to himself.
People said that it was the real justice.
The clerk felt shy and after handing over the assets to the rich man's son, left the village. He could not show his cheat full face to the public.
That's the entire story!
When the clerk distributed the assets, at least he should think the reliability to divide the assets by considering his service to manage the business, assets and to bringing up the rich man's child for 12 years. But he thought with selfishness and planned to swallow the entire asset. For such sin, he took his appropriate punishment.
In Telugu, there is an idiom 'కీలు ఎరిగి వాత పెట్టాలి' that means "Where there is the joint or hinge, there should be the application of hot rod as treatment."
In the case of the clerk in the above story, he didn't consider the reliability and justice while dividing the assets. He was particular about the terminal language in the will. To such deceive nature; Maryada Ramanna applied the appropriate treatment.
At present, we are watching such arguments on constitution, rules, law, Government orders and other documents without considering of its spirit, only referring the language of the laws and rules. For such deceive nature, there should be reliable hot rod as treatment. Otherwise, nobody can save the common man's life in this world.
I narrate another story to you.
అనగా అనగా…… ……….
Once in a village there was an ordinary farmer, named Ramayya. He was so good to his neighbors and all others. Because of his helping nature, and friendly nature, all villagers liked him.
In the same village, there was a rich man, named Rajayya. He was a money lender. He used to give money as loan to needy people and take high rate of interest on it. Because of his exploiting nature, and commercial thinking, all villagers hated him though they deal him in needful situations.
Due to the popularity among village people, the rich man Rajayya was jealousies about Ramayya. He was waiting for an opportunity to harass Ramayya. Ramayya never come to this money lender because he had such psychology to adjust his desires within the boundaries of his income. And luckily, he didn't face any problems of money need.
But unfortunately, once his wife got severe disease. For her treatment the small savings of Ramayya was not enough. Because that time was crops investment time, his friends and other villagers also were not able to help him. Unavoidably he went to Rajayya to borrow money on interest. Rajayya felt happy in himself. But expressed his helplessness by saying that he had not enough money to lend him to trouble him. Ramayya tried to convince. He said "Please Rajayya. My wife fell ill. I need money in urgency, when my crop thrashed, immediately I'll clear off your loan along with interest. Please consider my need. If you help me in this need, I'll return your money by keeping it in the flowers. I show my gratitude by giving chapels [shoe] prepared with peeled off my skin". Rajayya said "Promise!"
Ramayya replied "Promise Rajayya. I will be very grateful to you if you help me in this need" Rajayya lended money to Ramayya, He got treated his wife by doctor. Luckily she got cured. Crops were thrashed. Yield was prosperous. Ramayya felt happy. He took money to clear off the loan with Rajayya. When he offered money to Rajayya, Rajayya asked him "where are the flowers? You promised me to return my money along with interest by keeping it in the flowers." Ramayya said "It is for the sake of talk Rajayya." Rajayya said "No. no. when you promised, you should fulfill it." Ramayya felt okay and brought the money by keeping it in the flowers. Again, Rajayya objected it "You said that you could give chapels [shoe] to me by preparing the chapels with your skin. By expecting such chapels [shoe], I'm walking with bare foot. Fulfill your promise." Ramayya shocked by this and tried to convince Rajayya. His friends also tried to convince Rajayya but in vain.
Then Ramayya sensed the crookedness of Rajyya. He approached Maryada Ramanna to make justice.
Maryada Ramanna called on Rajayya and enquired about the dispute. When Rajayya presented his argument, Maryada Ramanna tried to convince him as the promise of Ramayya was for the sake of gratitude feeling expression it was only language. But Rajayya did not leave his determination and demanded for Ramayya's skin to prepare chappals [shoe].
Maryada Ramanna traced Rajayya's jealousy towards Ramayya. He thought for a while and said "Okay, Rajayya. You are right. When Ramayya promised you to give his skin to prepare chapels [shoe], he should fulfill his promise. He is liable to give and you are eligible to take. You do one thing. Take a knife, and peel off his skin, as it is sufficient to prepare your chapels [shoe]."
Rajayya felt happy. Ramayya felt shock. By taking knife, Rajayya was approaching Ramayya. All the people in the village assembly were amazing at it. There was a silence in the hall. When Rajayya was up to his attempt on Ramayya, Maryada Ramanna said "Stop Rajayya. Ramayya promised you to give his skin only, not blood. So while you are peeling his skin, single blood drop should not bleed out. If blooded, how many blood drops you take, you have to repay double amount of blood from your body. Our staff will be ready to take blood from you."
Rajayya shriveled with fear. He said, "Sir, I'm dropping my idea of chappals [shoe]. I won't need them. Let Ramayya go free."
Maryada Ramanna said, "Not everything is in your hands Rajayya. You are exploiting the villager's needs. So you are notorious in the village. Ramayya is helping the villager's in their needs. So he is famous in the village. Instead of admiring him, you felt jealousy. You harassed him psychologically. So you return his money, which you had taken as your loan along with the flowers. And you should not continue your money lending business in this village in future. That is the right punishment to you."
People clapped by hearing this justice. Rajayya returned money to Ramayya, closed his business of money lending on interest and done industry to earn money.
That's the entire story!
This was the popular folk story in public since centuries in India. This reminds us the famous "The Merchant of Venice" of Sheksphear.
In both stories, crucked fellow got a lesson to learn. That is the victory of morality on immorality. Is it happening in now-a-days justice?
Another story for you,
అనగా అనగా …… ……….
Once in a village, there was a rich man. His son's marriage was fixed on a day. He wanted to perform his son's marriage on grand scale. He arranged so many attractions in the marriage. He wished to arrange a procession of bride groom on an elephant. In that village a man, called Sambayya had an elephant; He used to give his elephant on rent for festivals and occasions to people who wanted to have it. It was his profession.
The rich man had got a deal with Sambayya to hire his elephant on rent for his son's marriage occasion. Sambayya agreed. On the marriage procession, the elephant had suddenly fallen down and dead due to its old age. The rich man felt sad about it. He told Sambayya as "Sambayya! The elephant is very old. Unfortunately it died in my son's marriage. I'll give money to you to purchase another elephant."
Sambayya said "Sir. It is our house elephant. My great grandfather started to grow it. I got it from my father as ancestral property. It is our lucky elephant. I want it only. Not money."
The rich man said "Sambayya. It is very old elephant. Time comes and it was dead? It is not my mistake or sin. Any way I'm rich to bare it. You are poor that to you depend on it for food. I pity you. That's why I wish to compensate you. But how can I bring the same elephant back? If you want, I can purchase another elephant for you."
Sambayya said bluntly "No sir. I want my elephant only. It is my lucky one."
Since they were not able to solve their quarrel among themselves, both of they approached Maryada Ramanna and presented their argument. When Maryada Ramanna tried to convince Sambayya to accept the compensation from the rich man, Sambayya demanded the double amount to the elephant. Maryada Ramanna noticed the greediness of Sambayya and thought to teach him a lesson. He asked both of them to visit the village assembly on next day.
Later he called on the rich man and told him what he should do when Sambayya come to his house to call him on next day.
Next day when Sambayya approached village assembly, the rich man didn't reach there yet. Maryada Ramanna said "Sambayya! The rich man didn't turn here. Go to his house and call him to come here."
Sambayya went to the rich man's house. There was nobody out side. He watched in the front garden, in the corridor and called with loud voice. No reply. He knocked on the door and shouted "Sir. Maryadha Ramanna is calling you to the village assembly. Please do come." Again, no reply, He repeated again and again but in vain. By losing patience, he pushed the doors. Splash! There was a big sound. What did he see? There were pieces of broken pots disorderly on the floor. Some broken pots were dragging on the floor. Just then the rich man came there from the inner room of the house. When he stared at the broken pots, he cried out with loud voice "Who had done this. Who had broken my pots?"
Sambayya told "Sir. It is me. When I pushed the door, the pots were fallen on to the floor and broken into pieces. Don't worry. I'll give you new pots from the potter."
The rich man said "No. Sambayya. My great grandmother collected these pots. I got it from my mother as ancestral property. My wife used to cook food in them. They were my lucky pots. I want them only. No new pots."
Sambayya said "How it is possible."
The rich man replied, "Let's go to village assembly. Sri Maryada Ramanna will solve our dispute."
When the both explained their versions, Maryada Ramanna said "Sambayya, what the rich man saying is right. You are demanding to bring back the dead elephant. He is demanding to bring back the broken pots. That's all the matter. You bring back the broken pots and take your elephant."
Sambayya was unable to give reply.
Maryada Ramanna continued "You greedy man! You planned to exploit the rich man. Your elephant was old enough to die. If it dies at your home, what will you do? The rich man is kind enough to you to offer compensation to buy another elephant. He considered your poverty and professional base. But you tried to exploit such goodness of the rich man. You deserve the punishment."
Sambayya felt fear and begged for excuse. Maryada Ramanna warned him strictly to behave in righteous manner and ordered the rich man to help poor Sambayya to buy another elephant. The rich man was kind enough to do so.
That's the entire story!
Is there such generosity, in present justice, in any case, in any court, in any country?
'I narrate another story of Maryada Ramanna to you.
అనగా అనగా …… ……….
In a village there was a rich man, named Mallayya. Though he was rich, he was miser. That's why nobody would come to work at his home. One day a young man, named Gangayya came to that village in search of work. Gangayya was very innocent. He was stout enough. He needs much quantity food to satisfy his hunger. That's why in his own village, no farmer could take him as permanent servant except on daily wages. So that he was wandering in the village for job.
He approached Mallayya and asked for work. Within few questions, Mallayya could understand that Gangayya was very innocent. He said "Look Gangayya! I will give you work as servant in my house. You have to do whatever I ask you to do. I'll give food up to your hunger satisfaction twice in a day. No more salary, if you want to quit the job, you have to pay me golden lump in the size of hen's egg. If I want to retrench you, I'll pay you golden lump in the size of hen's egg. If you agree to my condition, join in the job."
Since Gangayya was badly in need of job, immediately he accepted the condition of Mallayya and joined in the job.
Every day he had to draw water a lot from the well. He had to water the plants, washing clothes, washing dishes, cleaning the rooms, caring milch cattle. Mallayya had given enough food to Gangayya twice in a day. In beginning, Gangayya didn't notice any pain as well Malllayya also had considered the quantity of work of Gangayya. Gradually he increased the work on Gangayya.
Days passed, Months over. Two years had passed away like this. Gangayya felt tedious work. He wanted to go to his village and settle in life. One day he asked Mallayya to reveal him from work. Mallayya demanded Gangayya to pay golden lump in the size of hen's egg. Then only Gangayya understood the complexity of the condition of the job. He begged Mallayya to consider his service and treat him with generosity. But Mallayya didn't agree.
In helpless situation, Gangayya had continued in the job. But he was very sad from that day. By watching this inhumanity of Mallayya, some people in that street advised Gangayya to approach Maryada Ramanna.
Gangayya went to Maryada Ramanna at night and explained about his problem and requested him to help. Maryada Ramanna thought for a while. He knew about the greediness of Mallayya. Nobody could change his greediness and crookedness by counseling. Hence, Maryada Ramanna told Gangayya what to do, to get rid of the conditions of Mallayya. Gangayya had under stood that plan and returned Mallayya's house.
Next day morning, when Mallayya ordered Gangayya to draw water from the well, he mishandled the pots and broken half of them. Mallayya thought that it was the mistake and warned him to take care while working. When he ordered Gangayya to water the plant, Gangayya walked carelessly on the flower & vegetable plants while watering them. Half of the plants were destroyed. While washing the clothes, he mishandled them until they tore off. While washing the vessels, he had broken half of them. While feeding the milch cattle, he had beaten them, so that they didn't give milk, on that day. Mallayya scolded him, and Gangayya kept calm. But this was repeated on next day, next day and so on.
Within a week, Mallayya noticed severe loss of things. He tried a lot to manage Gangayya to do work as he done in previous. But Gangayya was mishandling the work continuously. By losing patience, Mallayya shouted on him. He said with great anger "Gangayya, you useless fellow. I'm retrenching you from work. Get out from here."
Immediately Gangayya demanded for golden lump in the size of hen's egg. Temporarily Mallayya with drawn the retrench idea. But Gangayya continued his mishandling of work which caused damage of things and loss to Mallayya.
Unavoidably Mallayya approached Maryada Ramanna. After enquiring in to the problem, Maryada Ramanna said "Mallaya! You put the condition yourself. Gangayya accepted it. Now you are retrenching him, so that you have to pay golden lump in the size of hen's egg. It is must."
Greedy Mallayya had given the golden lump to Gangayya. He was crying like anything. The poor and innocent Gangayya thanked to Maryada Ramanna and left to his village.
Maryada Ramanna said "Mallaya! You are rich. The poor people come to the rich to service. In return the rich people should be kind and affectionate to them. Then only they serve to the boss with obedience and sincerity. You give money. They give service. That's all the commercial relation among the boss and his subordinate. But human relation is beyond this limit. It involves the kindness, Generosity, affection, respect, obedience and sincerity etc. human values. No rules and regulations, no law and government acts could bring such human values in to implementation. It relates to our heart only. Anybody can take a horse up to the river. But nobody can make the horse to drink water by force. In such case, you should not be greedy towards poor Gangayya. Try to learn to treat the poor servant with generosity."
Mallayya felt shy and changed his mind set.
That's the entire story.
With respective the above conclusion of maryada Ramanna, we should think the reliability and limitations of the servant maid's Act passed recently by A.P. State government and other such acts regarding the treating of children by parents and teachers. The rules and regulations, laws and governments Acts can guide the people but they cannot make the people to follow them with perfection. Voluntarily people should implement the rules.
For example in servant maids act case, government decided that the boss should pay 100/Rs. For 8 hours work, accordingly for one hour. If the servant takes one hour for a work which can be finished within 10 minutes, who can solve the dispute? Who can weight or measure the co-ordialogy of boss by giving eatables, coffee, Tiffin etc to the servant?
I'm not objecting the acts making. Such Acts may prevent the exploitation of servants and they may protect the servant's right. I'm saying about the implementation limits of such Acts, in fact every Act. The language of the Act of law cannot protect the society. Only the spirit or the feeling or meaning of the Act of law can protect the society. That much I want to say.
Only the culture of a race, tradition & religious believers of a nation, life style of public can make the people to consider the human values but not laws and acts of governments. By pollution the culture, killing the traditions, criticizing the religious believes, influencing the life style, the future of a large country like India can be easily smash out. In fact this is a spying coup. I can explain this under the caption of COUP ON INDIAN LIFE STYLE.
I narrate you another story.
అనగా అనగా …… ……….
Once up on a time there was a king. He was very kind and good in heart. He was very sincere towards his kingdom and generous towards the people.
He hung a big bell in front of his palace and declared that anybody whenever they need justice, they could ring the bell irrespective of time.
Since that, people who were in need of justice used to ring the bell, and their disputes or problem could solve in the king's assembly.
One mid night, the bell in front of the king's palace was ringed up. The king had woken up from the deep sleep. He ordered his assistants to call the petitioner, who rang the bell. The assistants had gone to the bell. At their surprise, they watched an old ox which was pulling the rope of the bell. It was very week and seemed to be hungry, thinking that the ending of the rope as handful of straw, it was pulling the rope of the bell and hence the bell was ringing.
The assistants referred the same to the king. The king thought for a while. He ordered them to feed the ox and enquire about its owner and bring him to the court next day.
Next day, the king's soldiers brought the owner of the ox and reported the king as "Maharaja! This farmer is the owner of this ox. He used it for agriculture when it was young and strong. Now when it is old week, he felt that to feed the ox is waste of money. So he had driven out it on to the streets."
When the king questioned the farmer, he accepted his mistake. The king said "Farmer! You are disgraceful towards your animal. It had serviced you and dedicated its strength and youth to you. You should be thankful to it. When you become old, if your children treat you like this, what you will do? Being a man, live with human values. Go and govern the ox in right manner. If this repeats, I'll punish you in severe manner."
The farmer begged excuse and left home with his ox.
That's the entire story!
How long the society is from these circumstances. The human values got disappear and commercial values got occupied everywhere. As a result, not only the animals, also human beings in their week position or in old ages are suffering. Who can save us from these circumstances? Not any else, except our selves. Yes, we have to save ourselves. We have to think for our sake. All of the people have to stop their run to pick up the currency notes and they have to start to gather the human feelings and values.
I narrate you another story from Maha Bharatam. This story is said to be in Veeraata Parvam. I don't know whether this story belongs to original Maha Bharatam or belongs to 'Prakrhiptam'. Some stories and incident were enclosed in Maha Bharatam by unknown poets and propagated in public. Such are known as Prakshiptams.
అనగా అనగా …… ……….
During the Agnatha Vasam i.e. un-noticeable living, the Pandavas spent that one-year time in Mathya Desam, which was ruling by Veraata Raja, without revealing their identity. At that time, Dharma Raja serviced Veraata Raja to entertain him with dice play and good talks by name Kanku Bhattu.
Because of his nice behavior, sweet conversations, talented playing, Veerata Raja liked him very much. The king used to treat him as if his friend. Always Kanku Bhattu used to accompany with the king, Veerata Raju.
During those days one day a dispute came to the court to solve. Two women came with a baby of six months age. They were claiming that the baby was their own baby. One lady prayed the king "Maharaja! This kid was born to me. This woman had theft him from my house in my absence. After searching for days, finally I caught her. But she is bluffing that my kid is her own."
The other lady explained as "Maha Raja! This baby is my own born kid. This woman is jealousies to me so she is planning to harass me. That's why she is claiming like this."
No body could identify the truth. The king felt confusion and asked Kansu Bhatt i.e. Dharma Raja to solve the dispute. Kansu Bhattu said, "There is only one kid. Two ladies are claiming that the baby belongs to each. Well. Maharaja, Let us do one thing. Let us cut the baby into two pieces and give one piece to each of the ladies."
Before his conclusion, the first lady cried out as "No Maha Raja! No. Doesn't kill my baby. I lost him some days back. Let her enjoy the baby. Let her take him. Don't kill my son."
The second woman was watching all this instead of responding towards justice. A little bit of joy was hidden on her face.
Dharma Raja i.e. Kanku Bhattu said "Look Maha Raja! The first lady is his real mother, because, she is ready to sacrifice her love and motherhood to save her child. Being mother she reacted immediately. No mother could bare the harm to her child. The second lady planned to steal the child. Punish her and give the child to the first lady."
Every body in the king's court had praised the judgment. The first lady thanked the king and Kanku Bhattu and left home along with her kid with great joy."
That's the entire story.
I suspect that, in now-a-days the second woman could react with more sharpness, pretend much motherhood than the real mother. That's why we need DNA reports, medical reports etc, to solve the disputes. But the result i.e. judgment that we are getting is true or not, God should now.
I narrate another story with the same back ground.
అనగా అనగా …… ……….
One day, when Veerata Raja was in the court, the soldiers brought two convicts. Among them, one was a scholar, and the other was illiterate men. Both had done same mistake i.e. fraud. The king Veerata Raja asked Kanku Battu to give judgment.
After enquiring in to the matter kanku Battu, i.e. Dharama Raja delivered his judgment as "Maha Raja! Order the soldiers to give 10 lashes to this ill-literate man and 100 lashes to this scholar.
The king done so and the soldiers implemented the punishments on the both culprits.
The king Veerata Raja asked, "Kanku Bhattu! Why you have given different punishments to them though they done same mistake?"
With a gentle smile, Kanku Bhattu replied "Maharaja! The ill-literate man does not know properly regarding rules and laws of the society. He may not know which is correct and which is wrong to do. But the scholar knew very well regarding it, being literate. If we do any mistake without knowing it as a mistake, it can be excusable to some extent. But by knowing it as a mistake, if anybody does it, it should not be excused."
Every body in the court appreciated the judgment.
That's the entire story.
With respective to such parameters, what is the position of present society? By knowing very much, for the sake of corruption money, maximum people are not minding to do treachery against country. We read about employees who gave fake passports to terrorists, we watched people who helped to kill the innocent public crowd by keeping bombs in public place by taking money. We can't believe that they don't know, as bombs will kill the people; and such activities are crime.
What I want to say is 99% of the people who are doing fraud are known that what they are doing. They have 100% consciousness about their wrong activities and more over they are arguing, "Everybody is doing the same. So that if we do it what is wrong in it?
If maximum people do the same bad, will it turn as good?
I give an example to you to explain the present working of courts and the mode of judgments. In Telugu, there is an idiom or proverb "తాటి చెట్టు ఎందుకు ఎక్కావురా అంటే దూడగడ్డి కోసం అన్నాడట".
The explanation of proverb: A man climbed up a palm tree. In general, on palm trees there will be pots to collect arrack from the palm tree trunks, which are used as liquor. The tree onto which this man climbed up had the arrack pots. When others question him as "Why you have climbed up the palm tree?" He replied as "to collect the grass for the cow calf." There is no way possibility to collect the grass on palm tree and the green grass for the little calf must be available on the meadows only.
By watching the situation itself, anybody can identify that the man is bluffing. No doubt, that he climbed up the palm tree, only to drink arrack, but not to collect grass. To judge like this no need of penal code sections, cross-examinations, learned advocate's arguments. By receiving such, answer as "to collect the grass for the cow, I climbed up the palm tree", everybody will laugh at it. Such laugh of society will control the man from illogical and illegal behavior.
If we consider now-a-days system of law, we can notice some wonderful things, which are labeled as redtapisam. Imagine that a man is climbing up a palm tree and consuming arrack from the pots on the tree. His voice, walk and behavior are with intoxication. He is emitting the smell of arrack. People caught him and presented him in the court as consuming arrack is prohibited there. The judge started the enquiry of case. This man invested money as corruption etc and procured the certificates from M.R.O. [Mandal Revenue Officer] and other concern officers, which were stating that the man had climbed up the palm tree to collect the grass for the cow calf only, but not to drink arrack. He arranged some eyewitness with the help of his money to give witness that he collected some green grass on the palm tree. People who caught him and experienced his arrack smell and behavior are not eligible to prove the truth while compare with the certificates. His hired learned advocates argued that people who caught him and presented him to the court were wantedly done such because of personal agony. Since the court is blind, it can only hear but not watch it will consider the certificates issue by government officers. People know that the government officers can eat corruption and can issue the required certificates, but the judge does not know it. So the judge has to consider the documentary proves but not circumstantial proves. Hence, the judgment will be like this "Since the M.R.O. and other officers are certifying that this man had climbed up the palm tree, only to collect the grass for the cow calf, this court is deciding that this man is innocent. Hence, as per P.C.C. XYZ, this court is releasing, this man from this case."
In past, by laughing, by hating, by showing disregards, society could control the people from doing disputes. Society could make the people to feel shy when they are captured with red hands, and when their scandals or disputes are exposed.
But now, dominating the intensity of voice of common people, the media is giving hero worship to such dispute makers and making them as leaders in society. This strategy of media was started some decades back i.e. at least from 1970 with high speed and still it is in continuation. By news, by movies, by literatures, the media successfully made the criminals as leaders. It had projected violence on witness and complaintees. When the victims and complaintees struggled to protect themselves and fight against such criminals, media kept calm on it. This is because; the leader of coup makers on India is the media man, Mr. Ramoji Rao, Enadu. My case itself is the proof for this.
I give another issue for your consideration regarding the influence of Media.
Human rights association or organization headed by some retired judge is a non-Government organization. It is affiliated to United Nations Organization. It has no authority on government employees such as police officials, collectors etc. If the officials voluntarily attend the sessions of human right association and obey their orders, it can do some help to victims, otherwise it cannot. But the media give such an image to the so-called human rights association, by keeping the heading of the news coverage as "The justice of human rights had spread fire bricks on so and so officer." The media cover the news of human rights association when any victim complaints to it; that to if such complaint is up to certain limits. The media never cover news regarding the justice made by that human rights association in any case.
More over these human rights, association members react only when the police encounter the terrorists, Naxals and criminals. They keep silence when the terrorist and especially Naxals kill innocent villagers, tribal's including women and children by claiming them as informers to police. May in their opinion, criminals, terrorists and Naxals are only human beings but not citizens and common people.
Recently the voluntary retired I.P.S. officer Mrs. Kiran Bedy started a web site, by which she declared that she could bring the petition of any victims to the desk of concern police station or officer, with a request to look in to the matter. Clearly she told that with this web site, she can't make the concern police officials to take action in that particular petition. In beginning it will be like this only. But after some time, these clear statements will be forgotten by public. When the first petition received by that web site, media may give grand image to it as if some miraculary justice is going to happen in that case. That will be beginning of another stage. It will become another human rights association. Why I'm referring, Kiran Bedy is there is extra ordinary image coverage to such people like Kiran Bedy among so many I.P.S. female officials though she was the first lady officer. Similar case with Sania Meerza though so many other players are there in the field. The media is capable to give such an image as BCCI, a private organization which is conducting cricket matches doing business, by keeping its team of players a name of team India. With such image, people may think that the team India representing Indian Government, Indian nation and Indian country. With that veil, BCCI is doing crores of business with match fixing and media is giving life to BCCI and cricket. In fact, I have to refer this under the caption of COUP ON BUSINESS. Any way I give clear description under that caption. With this I want to say is that media has a very big grip on society, by dominating the public voice and oral pamphlet. That's why only when criminals become powerful, we used to hear public comments such as "Days are like this" & "in present days, time is favorable to criminals only" & "Disputes are happening. Nobody can stop it. If we try to stop them, we should face troubles. Leave it off."
The media had created some technical worlds such as 'అదుపులోకి తీసుకొన్నారు' i.e. taken into custody which are not in the police language.
With this background, we can't say what are the facts in the cases of Lokayukta and Lok adalath etc.
In fact, the coaching to the students and to the disciples must be typical and hard. Then only they can become perfect persons. Similarly, the punishment to the convicts and criminals in the jail or prison must be typical and hard along with counseling to convert their psychology in to righteous path. Then only they can forget their criminal psychology. But these human rights associations and other voluntary service organizations raise human values regarding the coaching of students and punishment in prisons. It seems that their target is to drive the society in to such a situation that people should not lead life peacefully. Otherwise, how their organizations are demanding the government to improve or provide facilities in prisons in which the convicts and criminals who had done bus burnings and murders are experiencing their punishments. Cannot these organizations watch the terrible life of poor living in busties [slam area], and beside the drainage canals. Their life makes no difference with that of orphan animals like pigs and dogs. Can't these organizations show humanity and generosity on these poor people, orphans, handicapped and beggars?
These organizations can argue that they confined to such targets i.e. to protect the rights and facilities of convicts or students or animals etc, while forming the voluntary service organization itself, so that they are performing such service only. By liking such ideals and targets, people joined in those organizations as members and the funds are collected to perform such service only, so it is legal or correct to do so. I agree with this argument. But while keeping the targets of such, won't poor people including old, children, women, and ill people get high priority than the convicts, criminals or animals?
As said by Sri Vivekananda Swami, how can we believe these voluntary service organizations, if they say that they have love and affection on animals, convicts or criminals when they have no such love and affection on their co-human beings of poor?
Actually, people should be self committed towards sincerity, towards truthfulness and to behave in righteous manner. The government rules, authorities etc. can control them to some extent only. The idealistic views, attitude could control them and prevent them from doing bad. The culture, the religion and their believe etc could prescribe their life style in righteous way. Society can keep them to feel shy to violate the rules and human values. In every era, there are selfish people, egoistic people to pollute this idealism and to destroy the righteous system. So that so many blind believes, bad and congested traditions, blunt following culture and religion by omitting the real good in it, etc had mingled in the style of public. Efforts to pollute the idealism and good in society by selfish people and effort to eliminate the bad and limitless materialism in society by some great people are like day and night in the life, or the both efforts are parallel. But being normal people, after all we can do is –we should not do bad to society.
Hence, I want to say is that the courts cannot make complete justice to the society. In this instant result addicted era, people may lose patience in waiting to get justice in courts. The proportion of court staff while compare with the population of public and number of cases is too less and inappropriate. So late in getting justice is quite natural.
So that people prefer to get justice in private panchayathy. May the dragging of time and redtapisam in the field of law and justice target this only?
In the context, I want to expose an interesting feature to you. As per media projection, this is in our constitution. Media used to praise this feature or concept of law and justice with high pitch.
That is – Our constitution says that, "It does not particular that 100 criminals escape from punishment, but one innocent should not get punishment in courts". According to this, our constitution, legal dept., bar councils, advocates, public prosecutors and judges will take care to save one innocent. They don't mind to leave 100 criminals in this trial to save one innocent.
In fact, we don't know whether such clause is there in our constitution or not. If one criminal get escape from punishment from law and justice, then can't he punish 10 or 100 innocents with his criminal psychology in society? In such case, how far it is advisable, to release 100 criminals to save one innocent from punishment?
Then, it is better that – In spite of 10 innocents get punishment, but one criminal should not escape from punishment. Perhaps, this liberal treatment or concern towards the criminals is itself a coup. This is the reverse method to the Narada Neethi' described in Maha Bharatham. In that context, Narada Maharishi taught Dharma Raja regarding the ruling of country.
There is a proverb among public regarding court judgment as "ఓడినోడు కోర్టులోనే ఏడుస్తాడు. గెలిచినోడు ఇంటికి కెళ్ళి ఏడుస్తాడు."
That means 'the person who defeated the case will cry in the court campus itself, whereas the person who won the case will cry after reaching the house.'
This illustrates us the mode of justice available in the present courts.
In this context, I narrate you another story. I read this story in my childhood in Chandamama, the children Magazine.
అనగా అనగా …… ……….
Once upon a time there was a town. It was junction to so many surrounding villages. Always its market resembles to the trade fair. Every day large crowd of villagers from surroundings used to come there for shopping.
In that village a group of elders used to solve the disputes among people. They were famous to give perfect justice. A wise man named Dharmayya headed the group of elders. In the beginning, by watching the wisdom, sincerity of Dharmayya and other elders, voluntarily people started to approach them to solve their disputes and quarrels. After some time it, became as a habit to people as well as this group of elders and Dharmayya.
One day this group of elders and Dharmayya were in their assembly hall, a woman and a man come there to solve their quarrel.
The women reported them "Sir. My name is Chukkamma. This man snatched my money bag. I have 100 silver coins in the bag."
The man replied "sir. My name is Chandranna. I came from the nearby village to purchase something special as a gift to my wife. When I was wandering in the market, this woman approached me and asked me what about. I told her about my wish. She enquired me that how much money that I had to purchase best thing. I told her. Immediately she had held my hand and driven me to here, more over complainting on me like this. Sir, I don't know this woman and this town. Please help me."
Dharmayya observed both of them. He thought that Chukkamma was stout enough and seems to be urban active. Chandranna was thin and seems to be innocent villager. But how to believe? He may pretend innocence. The moneybag was in his hand. But chukkamma was telling about the amount of the money in it. May Chandranna is telling truth, how to know?
Dharmayya thought for a while and discussed with his co-members in the group of elders. Then he asked "Chukkamma! Are there any witness to you who had seen when Chandramma had snatched your money bag?"
She said with crying voice "No sir, it was on busy road. People were busy in their work. Nobody had noticed this."
Dharmayya said "Well. Chandranna! We believe that you had snatched Chukkamma's money bag. Give it to her."
Helplessly Chandranna had given the bag to Chukkamma. She felt happy; thanked the group of elders Panchayathi and left.
Dharmayya called Chandranna and told him to follow Chukkamma and try to snatch the money bag from her. Chandranna ran out Dharmayya ordered his assistants to follow them to watch the incident.
When Chandranna approached Chukkamma, they were in the market street. He tried to snatch the money bag from her. She tried to push him away and shouted loudly so that people gathered around them. Dharmayya's assistants, among the gathering were watching all this. The gathering had driven them to the elders group. This time Chukkamma, entered into the assembly hall along with Chandranna and several witness. She complained "Sir! This time also this man, Chandranna tried to snatch my bag. These are all had seen it and came here to give witness.'
Dharmayya asked her "Did he snatch the bag from you?"
Chukkamma said "No sir. I didn't allow him to snatch."
Dharmayya said "So this time, he could not snatch the bag from you. When he tried to do so, several people had seen such attempt. This time also the road is busy and people are busy in their work. How it is possible? And why it was not happened in last time when he snatched your bag? Tell me the truth."
When Dharmayya warned her with curt voice, Chukkamma said "Sir! Please forgive me I tried to cheat you. I planned to steal the money from Chandranna."
Dharmayya ordered Chukkamma to return the moneybag to Chandranna and punished Chukkamma by fine. He sent one of his assistants to guide Chandranna in shopping.
That's the entire story.
In this story, the elders group of Dharmayya didn't take any corruption from any of the parties in this case. They didn't deliver the justice favorable to the party, which gave corruption to them. That sincerity must be there while making justice in the disputes.
The system of judgment should not concentrate at certain points. It should know about the motive of crime, mode of the crime, who might be the reason of the crime or what might be the reason of the crime, who done it and who were behind of etc etc.
That's why only, the system of the judgment should not concentrate at certain points such as Munsif Court, District court, High Court or Supreme Court. If concentrated like that the proportion of number of courts, number of justice persons, number of staff, will be insufficient to the number of cases and disputes. So that cases will be in pending to wait to get judgment. Such delay in getting judgment will guide the society in to violent ways. People will merge in to other illegal and in faith ways to get immediate results.
This results to the situation of Bhattiprolu Panchayathi.
The behind story of this idiom 'Bhattiprolu Panchayathi' is –once in a village, named Bhattiprolu, in Panchayathi, the elders in the village had taken money and gave immoral justice, favor to the person who gave corruption to them. In those days, it got notorious, so that people laughed at it, criticized it. Such that the idiom formed.
But unfortunately, now every where it is Bhattiprolu only. We are reading on Newspaper, hearing on electronic media and receiving through oral propagation regarding such Panchyathis of police officials, politicians, ex-Naxals, as their income sources by making settlements. We are hearing about some gunda leaders who had taken these settlements as carrier.
So that society had turn into such a situation to purchase justice like a salt packet or sugar packet in a grocery shop. And more over some movies and novels show these gunda leaders like heroes, by keeping positive captions such as Peda Rayudu, Potti Rayudu, China Rayudu or God father.
We don't know who of these Peda Rayudu are Bhattiprolu Panchayathi leaders and who are Maryada Ramannas. This type of cast leaders Panchayathis are squeezing away the lives from people on which allegations arise or who's mistaken and disputes was exposed. By fearing about fines of cast leader Panchayathis or local leaders Panchayathis, the victims or culprits are committing suicides or murders. Total family suicide case of Surya pet in 2007 and recent murder of daughter by her father, both were beggars in Kurnool district are live demos to such situations.
But in ancient times, in India, the elders in the family, in the society could council the youth, could make justice in the disputes with their philosophical touch, with their maturity and with their experience over life.
That's why in ancient times, the old generation used to have love & affection on young generation and young generation used to have respects and obedience on old generation. There was teacher-disciple relation among old and young generations. By creating generation gap or communication gap or quarrel among old and young generation, this system of guidance and justiceful behavior can be easily demolished. Exactly this had happened. If you go to flash back of literature, movies and media propaganda, clearly you can watch this strategy on the name of love stories, freedom of youth and freedom of women i.e. women lib etc etc.
In fact, the truth will be there on central roads, but not in the court cages after climbing the court steps. The technology had developed to high limits so that audio and video witness is not acceptable and considerable. The justice being employee, staying far, does not know whether the witness is real or fake as well as the culprit is real or fake. The involvement of society was disappeared, and the watching the crime as if it is drama or crime was increased in the society. If anybody involved in it, by complaining to government authorities or by giving witness, will be harassed like me or like Satyadra Dube. He was killed because he complainted to the then Prime Minister Mr. Vajpayee, four years back on the disputes of huge amounts of money on road construction works in Bihar.[Refer the essay 'చుక్కలు - వల చిక్కులు' i.e. spy stars thousand problems written by Sri A.G. Nurani Published in Enadu page no.4 dt.08-02-08]
Beside this type of violence and harassment on the people who try to prevent the disputes, the dispute makers are threatening them and making them degrade.
I narrate you a small incident that I observed during my stay at Nanal Nagar Basthi in 2002. Poor families were residing there. Women used to do work as servant maids and men used to do as masonry daily workers or auto drivers to lead life. A servant maid had two daughters, the elder was about 7 years old and the younger was 1+ year old. While going to work in houses, that woman had given some biscuits to elder girl to feed the younger. She had given 2 or 3 to elder and around 6 biscuits to feed younger. That day she was late to return. This kid was hungry enough crying loudly. The elder was eating all the biscuits, but not feeding her sister. The neighboring elder was watching but not didn't try to correct her. When I enquired them, why didn't they try to correct her, they told that this girl could fabricate some claims on them and her mother could scold them and quarrel with them. I felt wonder about it.
If my experience, when I stayed at Nambur, the village in Guntur district, in 1996. I observed quite contradictive incidents. There, one day a mother was trying to feed her baby. She mixed rice, dal in a small boul and trying to feed it in babies' mouth by showing dogs etc. in street. The entire neighbors know that she was miser. The baby was rejecting the rice. The mother said "Oh! God! My baby is not taking food. Whatever manner I try to feed him, he is rejecting". Immediately one of the old women replied, "What did you mix it? Little dal and little ghee! How the baby can eat rice without sufficient dal and ghee. It must be tasty to eat for babies."
The mother felt shy, and corrected herself. In this sequence, I experience another incident in 2007 in Nandyal. One day in my neighbor's house a boy of aged 9 years was scolding his sister of aged 13 years with rough tongue and beaten her. Their parents were not in the house. Being neighbor, I tried to correct him. He retorted me "Aunty. It is my issue, in my house. I will do anything what I like. You go from here and look after your own work." Like that he told to mind my own business. I controlled him with my elder force. His parents didn't correct him so that I was to be in my limits, in next time.
Such that, gradually society had stopped to make the culprits to feel shy and the culprits also had stopped to feel shy. Dispute making, immorality, earning money irrespective of mode of earning became the official and authoritative shape in the society. In previous people preferred to behave as spoons to boss. But now they are not minding to do any service including sex, for the sake of favors. Recently a news survey declared that 40% of female employees expressed their opinion as nothing wrong by keeping sex relations with boss. And more over it will be beneficial to get leaves and promotions.
Imagine the quantity of immorality. To lead such nasty life, is it comfortable? Is there no need to change this at least for our sake, for our kids' sake and for our future sake? Is it not possible? If we live for feelings, but not for money is it not possible? If we think that happiness in the usage of things, but in the possessing of things, is it not possible?
Think! Think! Think!
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