Bilingual or Side-by-Side Books

Classic literary works, created by all-time great poets in many languages, are not known to large sections of readers allover the world. They are available to such readers only when a translation of the work in a language known to them is made available. When some interested readers find the translated work very interesting and desire to read the original, even by making efforts to learn the language of the original work, it is indeed a difficult task. To start with, they have to obtain both the books, shift their attention frequently between the two books, and even after all these efforts the reader may not get the full essence of the work. 

"Kannada Mahabharata" (Karnata Bharata Kathamanjari) written by Sri Gadugina Naranappa, better known as Kumaravyasa Bharata, can be a case in example. Kannada readers know that it is an excellent creation and read wherever Kannada language is spoken. But its existence itself is not known in some parts of the world. 

*****

There was a blog post in Roundtheclockstories, some fourteen years ago, titled "Alert Young Brains". Please click here to read it. While discussing the efficiency of brains of children it was noted that a three year baby's brain would have formed about 1000 trillion connections, which is twice as much as an adult has! After the child reaches the age of ten, a process known as "Pruning" takes place and the brain sheds half the connections. It is precisely for this reason that children are capable of learning complex rules of grammar and many languages simultaneously and quickly. Providing proper facilities to children between the ages three to ten will enable them to learn many things which would stand them in good stead in their future lives.  

There is a lot of discussion about the language in which children should learn in the formative years. What should be the medium of instruction in the early years of the child's education? Lot of noise is made about learning in "Mother-tongue". What is mother-tongue? In the era of migration from one part of the world to another part of the world for education and making a living etc., there are many cases where a mother does not even speak her own language! Husband and wife speak a third language at home, and a child born in such a family would believe that the third language itself is its mother-tongue. There is nothing wrong with this reality, but in the context of learning, reading and appreciating the valuable literature in the language of their ancestors, there will be a vacuum.   

*****

The vacuum referred above is visible in our own experiences. Moving away from a place where one's mother-tongue is spoken, getting married to a person from another background and language, communicating in a mutually known language which is neither's language happen routinely. Children born in such families understand the languages of their parents, to different extents, but do not know reading or writing that language. You read a book to them, they understand. But they cannot read on their own. 

Side-by-side books or Bilingual books address this issue in a exemplary manner. They may even motivate the next generation to learn the language of their parents. These books provide the same work or story in both languages simultaneously. It can be in one language on the left side (usually the original) and another language (usually the translation) on the right side. Alternatively, it can be one para or stanza of the original followed by its translation and so on. These formats help the readers to compare and understand the background, sentence structure, grammar and usage of words. 

The next issue is one of "who reads them"? Children are the obvious first group. We have read Gulliver's Travels and Robinson Crusoe, and stories of Oliver Twist and Tom Sawyer in our childhood. We did not know the background and culture in which those works were written. Had we known the full background of those works, our understanding would have been much sharper. The next group would be of those who know the language and understand it when spoken, but don't know reading or writing. Those learning a new language would be the next group. There are countries where Permanent Residency or Citizenship is given to immigrants who know the language of that country. Bilingual books facilitate easy learning of such required languages. 

Such books help learners through improved comprehension, establish cultural connection, ease of learning and saving time as well. There is also something known as "Three Book Rule". Timothy Ferriss, an American entrepreneur, investor and author suggests reading of three books on any topic by three different authors to get a clear perspective about it. Dual language books help in achieving such objectives. 

A play titled "Madhavi", written in Kannada as a follow-up of two blog posts in Kannada on this blog site, was released two months ago. Many readers who understand the language of the book, but cannot read it, have requested an English translation of the same to enable them to understand its contents. This has led to the idea of exploring a Dual language edition of the book. 

*****

Dr Rohan Narayana Murty, founder and CTO of Soroco, a technology company did his PhD in USA from Harvard University. Son of Sri N R Narayana Murthy and Smt Sudha Murty, Dr Rohan gave a generous gift of 5.2 million US Dollars to the Harvard University Press to bring out books covering greatest Indian literature works to readers allover the world. Through "Murty Classical Library of India" Harvard University Press has brought out many Bilingual books that have spread the rich Indian literature of various Indian languages through English translations. 

Kumaravyasa Bharata, picture given above, is one of them. Raghavanka's Harischandra Kavya is another. There are many such books of various other Indian languages as well, thus familiarising the rich Indian literature to the corners of the world. Interested people can further explore the vast treasure through Murty Classical Library of India. 

ಪರಸ್ಪರ ಗುರು-ಶಿಷ್ಯರು

"ಗುರು-ಶಿಷ್ಯರ ಸಂಬಂಧ" ಅನ್ನುವ ಶೀರ್ಷಿಕೆಯ ಹಿಂದಿನ ಒಂದು ಸಂಚಿಕೆಯಲ್ಲಿ (ಆಗಸ್ಟ್ 22, 2025) ಗುರು-ಶಿಷ್ಯ ಸಂಬಂಧದ ಅನೇಕ ರೂಪಗಳಲ್ಲಿ ಕೆಲವು ಪದರಗಳನ್ನು ನೋಡುವ ಪ್ರಯತ್ನ ಮಾಡಿದ್ದೆವು. "ಅದೊಂದು ವ್ಯವಹಾರದಂತಲ್ಲದ ಕೊಡು-ಕೊಳ್ಳುವ ವಿನಿಮಯ. ಇದರಲ್ಲಿ ಒಬ್ಬರು ಇನ್ನೊಬ್ಬರಿಂದ ಕಲಿಯುತ್ತಾರೆ. ದೊಡ್ಡವನು-ಚಿಕ್ಕವನು ಎನ್ನುವ ಭೇದವಿಲ್ಲ. ಜ್ಞಾನದ ವಿಕಾಸ ಹೇಗಾದರೂ ಅದು ಸೋಲಲ್ಲ. ಆದ್ದರಿಂದ ಗುರು-ಶಿಷ್ಯ ಇಬ್ಬರೂ ಬೆಳೆಯಬಹುದು. ಇದು ಒಮ್ಮುಖದ ಕಲಿಕೆ ಅಲ್ಲ" ಮುಂತಾಗಿ ಚರ್ಚಿಸಿದ್ದೆವು. ಈ ಸಂಚಿಕೆಯನ್ನು ಇಲ್ಲಿ ಕ್ಲಿಕ್ ಮಾಡಿ ಓದಬಹುದು. 

ಜ್ಞಾನಾರ್ಜನೆಗಾಗಿ ಗುರುವಿನ ಬಳಿ ಬಂದ ಶಿಷ್ಯ, ಮತ್ತು ಅವರ ಗುರು-ಶಿಷ್ಯ ಸಂಬಂಧದಲ್ಲಿ ಕೂಡ ಇಬ್ಬರೂ ಕಲಿಯುವ ಅವಕಾಶಗಳು ಹೇರಳವಾಗಿರುತ್ತವೆ. ವಿಶಾಲ ಮನಸ್ಸಿನ ಹಿರಿಯ ಗುರುಗಳೂ ಸಹ ಕೆಲವು ಸಂದರ್ಭಗಳಲ್ಲಿ ಅನೇಕ ವರುಷಗಳ ಅಧ್ಯಯನದಲ್ಲಿ ತಮಗೆ ಹೊಳೆಯದಿದ್ದ ಸೂಕ್ಷ್ಮಗಳನ್ನು ತಮ್ಮ ಶಿಷ್ಯರು ಮೊದಲ ನೋಟದಲ್ಲೇ ಕಂಡುದು, ಮತ್ತು ಅದರಿಂದ ತಾವು ಕಲಿತ ಘಟ್ಟಗಳನ್ನು ನೆನಪು ಮಾಡಿಕೊಳ್ಳುವುದನ್ನು ನಾವು ಕಂಡಿದ್ದೇವೆ. ಹೀಗೆ ಒಪ್ಪಿಕೊಳ್ಳುವ ಮನೋಧರ್ಮ ಅನೇಕ ಗುರುಗಳಿಗೆ ಇರುವುದಿಲ್ಲ. ಅಂತಿದ್ದರೂ ಹತ್ತಾರು ಜನ ಸೇರಿರುವ ಸಂದರ್ಭಗಳಲ್ಲಿಯೂ ಯಾವುದೇ ಸಂಕೋಚವಿಲ್ಲದೆ ಹೀಗೆ ಗುರುತಿಸಿ ಕೃತಜ್ಞತೆ ವ್ಯಕ್ತಪಡಿಸುವ ಗುರುಗಳೂ ಅಲ್ಲಲ್ಲಿ ಕಾಣಸಿಗುತ್ತಾರೆ. 

ಜೀವನದ ಕೆಲವು ಘಟ್ಟಗಳಲ್ಲಿ ಹೀಗೆ ಒಬ್ಬನು ಗುರು ಮತ್ತು ಮತ್ತ್ತೊಬ್ಬ ಶಿಷ್ಯ ಅಲ್ಲದಿದ್ದರೂ, ಇಬ್ಬರೂ ಸಮಾಜದಲ್ಲಿ ತಮ್ಮ ಜ್ಞಾನಾರ್ಜನೆಯಿಂದ ತಮ್ಮದೇ ಆದ ಸ್ಥಾನ ಗಳಿಸಿಕೊಂಡಿದ್ದರೂ, ಪರಸ್ಪರರಿಂದ ಕಲಿಯುವುದೂ ಉಂಟು. ಇಂತಹ ಪ್ರಸಂಗಕ್ಕೆ ಒಂದು ಶ್ರೇಷ್ಠ ಉದಾಹರಣೆ ನಳಚರಿತ್ರೆಯಲ್ಲಿ ಕಾಣಬಹುದು. ಕನ್ನಡದ ದಾಸಶ್ರೇಷ್ಠರೂ, ಕವಿವರೇಣ್ಯರೂ ಆದ ಭಕ್ತ ಕನಕದಾಸರ "ನಳ ಚರಿತ್ರೆ" ಕೃತಿಯಲ್ಲಿ ಬರುವ ಬಾಹುಕನ ರೂಪದ ನಳ ಮಹಾರಾಜ ಮತ್ತು ಋತುಪರ್ಣ ಮಹಾರಾಜ ಪರಸ್ಪರ ಅಶ್ವಹೃದಯ ಮತ್ತು ಅಕ್ಷಹೃದಯ ವಿದ್ಯೆಗಳನ್ನು ಹೀಗೆ ಒಬ್ಬರಿಂದ ಇನ್ನೊಬ್ಬರು ಕಲಿತದ್ದು ಚೆನ್ನಾಗಿ ನಿರೂಪಿತವಾಗಿದೆ. 

*****

ದುರ್ಯೋಧನನ ಸಂಗಡ ಶಕುನಿಯ ಮೂಲಕವಾಗಿ ಕಪಟ ದ್ಯೂತದಲ್ಲಿ ರಾಜ್ಯ-ಕೋಶಾದಿಗಳನ್ನು ಕಳೆದುಕೊಂಡು ಧರ್ಮರಾಯನು ದ್ರೌಪದಿ ಮತ್ತು ತಮ್ಮಂದಿರೊಡನೆ ಕಾಡಿನಲ್ಲಿ ವಾಸವಾಗಿರುತ್ತಾನೆ. ಅರ್ಜುನನು ದಿವ್ಯಾಸ್ತ್ರಗಳ ಸಂಪಾದನೆಗಾಗಿ ಹೋಗಿರುವಾಗ ಧರ್ಮಜನು ಬಹಳ ಬೇಸರದಿಂದಿರುತ್ತಾನೆ. ಆಗ ಬೃಹದಶ್ವ ಎಂಬ ಒಬ್ಬ ಮುನಿ ಅಲ್ಲಿಗೆ ಬಂದು ಧರ್ಮರಾಯನಿಗೆ ಸಮಾಧಾನ ಮಾಡುವ ಸಲುವಾಗಿ ನಳ ಮಹಾರಾಜನ ಕಥೆ ಹೇಳುತ್ತಾನೆ. "ಕಪಟ ಜೂಜಿನ ಕಾರಣ ರಾಜ್ಯ-ಕೋಶಗಳನ್ನು ಕಳೆದುಕೊಂಡವನು ನೀನು ಮಾತ್ರ ಅಲ್ಲ. ನಳ ಮಹಾರಾಜನೂ ಹೀಗೆ ರಾಜ್ಯ ಕಳೆದುಕೊಂಡು, ಹೆಂಡತಿಯನ್ನೂ ಕಳೆದುಕೊಂಡು, ಬಹಳ ವ್ಯಥೆಪಟ್ಟು ಕಡೆಗೆ ಎಲ್ಲವನ್ನೂ ಮತ್ತೆ ಸಂಪಾದಿಸಿದನು. ನೀನೂ ಕೂಡ ಹೀಗೆ ಎಲ್ಲವನ್ನೂ ಮತ್ತೆ ಪಡಯುತ್ತೀಯೆ. ವ್ಯಥೆ ಪಡಬೇಡ" ಎಂದು ನಳನ ಕಥೆ ಹೇಳುತ್ತಾರೆ. 

ಮಹಾಭಾರತದ ಅರಣ್ಯಪರ್ವದಲ್ಲಿ ಇಪ್ಪತ್ತೆಂಟು ಅಧ್ಯಾಯಗಳಲ್ಲಿ ವಿಸ್ತಾರವಾಗಿ ಹೇಳಿರುವ ನಳನ ವೃತ್ತಾಂತವನ್ನು ಶ್ರೀ ಕನಕದಾಸರು ತಮ್ಮ "ನಳಚರಿತ್ರೆ" ಗ್ರಂಥದಲ್ಲಿ ಭಾಮಿನೀ ಷಟ್ಪದಿಯಲ್ಲಿ ಸೊಗಸಾದ ಕನ್ನಡದಲ್ಲಿ ನಮಗೆ ಕೊಟ್ಟಿದ್ದಾರೆ. ಮಹಾಭಾರತದಲ್ಲಿನ ಮೂಲ ಕಥೆಗೆ ಕೆಲವು ಸಣ್ಣ-ಪುಟ್ಟ ಮಾರ್ಪಾಡುಗಳನ್ನು ಮಾಡಿಕೊಂಡು ಒಟ್ಟಿನ ಹಂದರವನ್ನು ಇನ್ನೂ ಆಕರ್ಷಕವಾಗಿ ಮಾಡಿದ್ದಾರೆ. 

ನಳಮಹಾರಾಜನ ಕಥೆ ಎಲ್ಲರಿಗೂ ಸಾಮಾನ್ಯವಾಗಿ ಗೊತ್ತಿರುವುದೇ ಆಗಿದೆ. ನಿಷಧ ನಗರದ ರಾಜ ಶೂರಸೇನನ ಮಗ ನಳ ಚಕ್ರವರ್ತಿ. ವಿದರ್ಭದ ಅರಸು ಭೀಮರಾಜನ ಮಗಳು ದಮಯಂತಿ. ದಮಯಂತಿಯ ರೂಪ-ಗುಣಗಳನ್ನು ಕೇಳಿದ ನಳನೂ, ನಳನ ರೂಪ-ಗುಣಗಳನ್ನು ತಿಳಿದ ದಮಯಂತಿಯೂ ಪರಸ್ಪರ ಅನುರಕ್ತರಾಗುತ್ತಾರೆ. ಹಂಸ ಪಕ್ಷಿಯ ಮೂಲಕ ಸಂಪರ್ಕ ಏರ್ಪಟ್ಟು, ದೇವತೆಗಳ ಅನೇಕ ಪರೀಕ್ಷೆಗಳ ಮಧ್ಯೆಯೂ ನಳ-ದಮಯಂತಿ ವಿವಾಹ ಆಗುತ್ತಾರೆ. ಕಲಿಯ ಕಾರಣ ನಳನು ತಮ್ಮ ಪುಷ್ಕರನೊಡನೆ ಜೂಜಿನಲ್ಲಿ ಎಲ್ಲವನ್ನೂ ಕಳೆದುಕೊಂಡು ಹೆಂಡತಿಯ ಜೊತೆ ಕಾಡುಪಾಲಾಗುತ್ತಾನೆ. ಕಾಡಿನಲ್ಲಿ ನಳನ ಬಟ್ಟೆಗಳನ್ನು ಜಗನ್ಮೋಹನ ಪಕ್ಷಿಗಳು ಅಪಹರಿಸುತ್ತವೆ. ದಮಯಂತಿ ತನ್ನ ಸೀರೆಯನ್ನು ಹರಿದು ಅರ್ಧವನ್ನು ನಳನಿಗೆ ಉಡಲು ಕೊಡುತ್ತಾಳೆ. ಮಧ್ಯರಾತ್ರಿ ಅವಳು ಮಲಗಿರುವಾಗ ನಳನು ಅವಳನ್ನು ತೊರೆದು ಬೇರೆ ಹೋಗುತ್ತಾನೆ. 

ಅನೇಕ ತೊಂದರೆಗಳ ಮೂಲಕ ಹಾದು ದಮಯಂತಿ ಕಡೆಗೆ ಚಿಕ್ಕಪ್ಪ ಚೈದ್ಯರಾಜ ಸುಬಾಹುವಿನ ಅರಮನೆ ಸೇರುತ್ತಾಳೆ. ಸುಬಾಹುವಿನ ಹೆಂಡತಿ ಮಹಾರಾಣಿ ಸುಮತಿ ದಮಯಂತಿಯ ತಾಯಿಯ ತಂಗಿ. ಇದು ಗೊತ್ತಿಲ್ಲದೇ ಕಾಲ ಕಳೆಯುತ್ತದೆ. ಈ ಸಂಗತಿ ತಿಳಿದ ಮೇಲೆ ಮಹಾರಾಣಿ ಸುಮತಿ ಮತ್ತು ಸುಬಾಹು ದಮಯಂತಿಯನ್ನು ತಮ್ಮ "ಮಗಳು ಸುನಂದೆಗೆ ನೀನು ಸಮ ಮಗಳೇ. ಎಷ್ಟು ಕಷಪಟ್ಟೆ ನೀನು" ಎಂದು ಪ್ರೀತಿ ತುಂಬಿದ ಕರುಣೆಯಿಂದ ಸಂಬೋಧಿಸುತ್ತಾರೆ. ಅಲ್ಲಿಂದ ದಮಯಂತಿ ಅಪ್ಪನ ಮನೆ ತಲುಪುತ್ತಾಳೆ. ನಳನು ಕಾಡಿನಲ್ಲಿ ಅಲೆಯುವಾಗ ಕಾಳ್ಗಿಚ್ಚಿನಲ್ಲಿ ಸಿಕ್ಕಿಕೊಂಡಿದ್ದ ಕಾರ್ಕೋಟಕ ಎಂಬ ನಾಗರಾಜನನ್ನು ಕಾಪಾಡುತ್ತಾನೆ. ಕಾರ್ಕೋಟಕನೋ ನಳನನ್ನು ಕಚ್ಚಿಬಿಡುತ್ತಾನೆ. ಸುರಸುಂದರನಾದ ನಳನು ಆ ವಿಷದ ಪರಿಣಾಮವಾಗಿ ವಿಕಾರ ರೂಪ ಪಡೆದುಬಿಡುತ್ತಾನೆ. ಕನಕದಾಸರು ನಳನ ಕುರೂಪವನ್ನು ಹೀಗೆ ವರ್ಣಿಸುತ್ತಾರೆ:

ದೊಡ್ಡ ಹೊಟ್ಟೆಯ ಗೂನು ಬೆನ್ನಿನ 

ಅಡ್ಡ ಮೋರೆಯ ಗಂಟು ಮೂಗಿನ 

ದೊಡ್ಡ ಕೈಕಾಲುಗಳ ಉದುರಿದ ರೋಮ ಮೀಸೆಗಳ 

ಜಡ್ಡು ದೇಹದ ಗುಜ್ಜುಗೊರಲಿನ 

ಗಿಡ್ಡ ರೂಪಿನ ಹರಕುಗಡ್ಡದ 

ಹೆಡ್ಡನಾದ ಕುರೂಪಿತನದಲಿ ನೃಪತಿ ವಿಷದಿಂದ 

ಹೀಗೆ ಬದಲಾದ ನಳನು ಬಾಹುಕ ಎನ್ನುವ ಹೆಸರಿನಿಂದ ಅಯೋಧ್ಯೆಯ ರಾಜನಾದ ಋತುಪರ್ಣನ ಬಳಿ ಸಾರಥಿಯ ಕೆಲಸಕ್ಕೆ ಸೇರಿಕೊಳ್ಳುತ್ತಾನೆ. ಗಂಡನನ್ನು ಹುಡುಕಿಸಿ ಮತ್ತೆ ಅವನನ್ನು ಸೇರಲು ದಮಯಂತಿಯು ತನಗೆ ಇನ್ನೊಂದು ಸ್ವಯಂವರ ನಡೆಯುತ್ತಿದೆ ಎನ್ನುವ ಸುದ್ದಿ ಹಬ್ಬಿಸಿ ಅದು ಋತುಪರ್ಣ ಮಹಾರಾಜನಿಗೆ ತಲುಪುವಂತೆ ಮಾಡುತ್ತಾಳೆ. 

*****

ದಮಯಂತಿಯ ಮತ್ತೊಂದು ಸ್ವಯಂವರದ ಸುದ್ದಿ ಕೇಳಿದ ಋತುಪರ್ಣನು ಸಮಯಕ್ಕೆ ಸರಿಯಾಗಿ ವಿದರ್ಭ ನಗರ ತಲುಪಲು ರಥವನ್ನು ತಯಾರು ಮಾಡಲು ಸಾರಥಿ ಬಾಹುಕನಿಗೆ ಹೇಳುತ್ತಾನೆ. ಇಂತಹ ಸುದ್ದಿ ಕೇಳಿದ ದುಃಖದಲ್ಲೂ ಬಾಹುಕನ ರೂಪದ ನಳನು ರಥವನ್ನು ಸಿದ್ಧಪಡಿಸುತ್ತಾನೆ. ಪ್ರಯಾಣದ ಕಾಲದಲ್ಲಿ ಗಾಳಿಯಿಂದ ಋತುಪರ್ಣನ ಮೇಲುಹೊದಿಕೆ ಹಾರಿಹೋಗುತ್ತದೆ. ರಥ ನಿಲ್ಲಿಸಿ ಉತ್ತರೀಯವನ್ನು ತರುವಂತೆ ಋತುಪರ್ಣ ಬಾಹುಕನಿಗೆ ಹೇಳುತ್ತಾನೆ. ಬಾಹುಕನು "ಮಹಾರಾಜ, ಈ ಕುದುರೆಗಳು ಸಾಮಾನ್ಯವಲ್ಲ. ನಾಗಾಲೋಟದಲ್ಲಿ ಓಡುತ್ತಿವೆ. ನಿಮ್ಮ ಉತ್ತರೀಯ ಬಿದ್ದ ಕಡೆಯಿಂದ ಎಷ್ಟೋ ಯೋಜನ ದಾಟಿ ಬಂದಿದ್ದೇವೆ. ಅದನ್ನು ಮರೆತುಬಿಡಿ" ಅನ್ನುತ್ತಾನೆ. ಋತುಪರ್ಣನಿಗೆ ಆಶ್ಚರ್ಯ. 

ಮುಂದೊಂದು ಕಡೆ ವಿಶ್ರಾಂತಿಗೆ ನಿಲ್ಲಿಸಿದಾಗ ಅಲ್ಲಿ ಕಂಡ ತಾರೆಯ ಮರದಲ್ಲಿರುವ ಎಲೆಗಳು ಮತ್ತು ಹಣ್ಣುಗಳ ನಿಖರವಾದ ಸಂಖ್ಯೆಯನ್ನು ಋತುಪರ್ಣ ಬಾಹುಕನಿಗೆ ಹೇಳುತ್ತಾನೆ. ಈಗ ಬಾಹುಕನಿಗೆ ಆಶ್ಚರ್ಯ. ಮರದ ಬಳಿ ಹೋಗಿ ಎಣಿಸಿದರೆ ಋತುಪರ್ಣನು ಹೇಳಿದ ಸಂಖ್ಯೆ ಸರಿಯಾಗಿದೆ. "ಈ ವಿದ್ಯೆ ತನಗೆ ಗೊತ್ತಾದರೆ ತಮ್ಮ ಪುಷ್ಕರನನ್ನು ಮತ್ತೆ ಜೂಜಿನಲ್ಲಿ ಸೋಲಿಸಿ ರಾಜ್ಯ ಹಿಂದೆ ಪಡೆಯಬಹುದು" ಎಂದು ನಳನು ಚಿಂತಿಸುತ್ತಾನೆ.

ಋತುಪರ್ಣನಿಗೆ ಕುದುರೆಗಳ ಬಗ್ಗೆ ತಿಳಿಯುವ ಹಂಬಲ. ಆ ವಿದ್ಯೆಗೆ "ಅಶ್ವ ಹೃದಯ" ಎಂದು ಹೆಸರು. ನಳನಿಗೆ ಋತುಪರ್ಣನ "ಅಕ್ಷ ಹೃದಯ" ವಿದ್ಯೆ ಕಲಿಯುವ ಆಸೆ. ಇಬ್ಬರೂ ಪರಸ್ಪರ ಒಪ್ಪಿಕೊಂಡು ಒಂದು ವಿದ್ಯೆ ಕಲಿಯಲು ಇನ್ನೊಬ್ಬನ ಶಿಷ್ಯರಾಗುತ್ತಾರೆ. ಕಲಿಸಿಕೊಡಲು ಗುರುವಾಗುತ್ತಾರೆ. ಹೀಗೆ ಪರಸ್ಪರ ಗುರು-ಶಿಷ್ಯ ಆಗಿ ವಿದ್ಯೆಗಳ ವಿನಿಮಯ ಮಾಡಿಕೊಳ್ಳುತ್ತಾರೆ. 

ಮುಂದೆ ಕಲಿಯು ನಳನನ್ನು ಕಾಡುವುದನ್ನು ನಿಲ್ಲಿಸಿ, ಜಗನ್ಮೋಹನ ಪಕ್ಷಿಗಳು ನಳನ ಅಪಹರಿಸಿದ ಬಟ್ಟೆಯನ್ನು ತಂದುಕೊಡುತ್ತವೆ. ಅದನ್ನು ಉಟ್ಟ ನಂತರ ಬಾಹುಕನಿಗೆ ಕಾರ್ಕೋಟಕನು ಹೇಳಿದ್ದಂತೆ ಕುರೂಪ ಹೋಗಿ ಮತ್ತೆ ನಳನ ಸುರಸುಂದರ ರೂಪ ಬರುತ್ತದೆ. ನಳ-ದಮಯಂತಿ ಒಂದಾಗುತ್ತಾರೆ. ಅಕ್ಷಹೃದಯದ ಬಲದಿಂದ ನಳನು ಪುಷ್ಕರನನ್ನು ಸೋಲಿಸಿ ರಾಜ್ಯ-ಕೋಶಗಳನ್ನು ಹಿಂದೆ ಪಡೆಯುತ್ತಾನೆ. ನಳಚರಿತ್ರೆ ಹೀಗೆ ಮುಕ್ತಾಯವಾಗುತ್ತದೆ. 

*****

ಅಶ್ವಹೃದಯದ ಪರಿಣಾಮವಾಗಿ ಕುದುರೆಗಳು ಹೇಗೆ ಓಡಿದುವೆಂದು ಶ್ರೀ ಕನಕದಾಸರು ಹೇಳುವ ರೀತಿ:

ಕರದ ವಾಘೆಯ ಸಡಿಲ ಬಿಡೆ ಮುಂ
ಬರಿದು ಚಿಮ್ಮಿದವಡಿಗಡಿಗೆ ರಥ
ತುರಗ ಹಾಯ್ದುದು ತೇರು ಮುಂದಕೆ ಪವನ ವೇಗದಲಿ 

ಅಕ್ಷಹೃದಯದ ಕಾರಣ ತಾರೆಯ ಮರದ ಎಲೆ-ಹಣ್ಣುಗಳ ಲೆಕ್ಕ ತೋರಿದ ರೀತಿ:

ಇಳಿದು ರಥವನು ಬಂದು ವೃಕ್ಷದ 

ಬಳಿಗೆ ನಿಂದಾ ಶಾಖೆಗಳಲಿಹ 

ಫಲವದರ ಪರ್ಣಂಗಳೆಣಿಸಿದ ಪದ್ಮಸಂಖ್ಯೆಯಲಿ

ದಮಯಂತಿಯ ರೂಪ-ಲಾವಣ್ಯ, ದೇವತೆಗಳ ಪರೀಕ್ಷೆಗಳು, ನಳ-ಕಾರ್ಕೋಟಕ ಮತ್ತು ನಳ-ಕಲಿ ಇವರ ಸಂವಾದ, ನಳ ಮತ್ತು ದಮಯಂತಿಯರ ಪರಿತಾಪ ಇನ್ನೂ ಮುಂತಾದ ಅನೇಕ ರಸಘಟ್ಟಗಳನ್ನು "ನಳಚರಿತ್ರೆ" ಓದಿ ಸವಿಯಬಹುದು.

*****

ನಳ ಮಹಾರಾಜ ಮತ್ತು ಋತುಪರ್ಣ ಮಹಾರಾಜರು ಗುರು-ಶಿಷ್ಯ ಭಾವದಲ್ಲಿ ಒಬ್ಬರಿಗೊಬ್ಬರು ಕಲಿಸಿ-ಕಲಿತದ್ದು ತಮ್ಮ ತಮ್ಮ ಜ್ಞಾನದ ಮತ್ತು ಸಾಧನೆಯ ಕಾರಣ ಸಮಾಜದಲ್ಲಿ ಉನ್ನತ ಸ್ಥಾನ ಹೊಂದಿರುವವರೂ ಹೇಗೆ ಪರಸ್ಪರ ಗುರು-ಶಿಷ್ಯರಾಗಬಹುದು ಎನ್ನುವುದಕ್ಕೆ ಸೊಗಸಾದ ಉದಾಹರಣೆ. ಅಲ್ಲವೇ?

ಗುರು-ಶಿಷ್ಯರ ಸಂಬಂಧ

"ಗುರು ಪೂರ್ಣಿಮಾ" ಸಂದರ್ಭಗಳಲ್ಲಿ ಕಂಡುಬಂದ ಅನೇಕ ವಿಚಾರಗಳ ಹಿನ್ನೆಲೆಯಲ್ಲಿ ಆಸಕ್ತರು ಕೆಲವು ಪ್ರಶ್ನೆಗಳನ್ನು ಕೇಳಿದ್ದಾರೆ. "ಒಬ್ಬ ಗುರುವು ತನ್ನ ಶಿಷ್ಯನಾಗಲು ಯೋಗ್ಯನಾದವನನ್ನು ಹೇಗೆ ಗುರುತಿಸುತ್ತಾನೆ? ಅಥವಾ ತನ್ನ ಬಳಿ ಬಂದವರನ್ನು ಹೇಗೆ ಪರೀಕ್ಷಿಸಿ, ಶೊಧಿಸಿ, ನಂತರ ಶಿಷ್ಯರನ್ನಾಗಿ ಸ್ವೀಕರಿಸುತ್ತಾನೆ?" ಎನ್ನುವುದು ಇದರಲ್ಲಿ ಒಂದು. ಮತ್ತನೇಕ ಪ್ರಶ್ನೆಗಳು ಇದೊಂದು ದೊಡ್ಡ ಪ್ರಶ್ನೆಯಲ್ಲಿ ಅಡಕವಾಗಿವೆ. ಇಂತಹ ಪ್ರಶ್ನೆಗಳಿಗೆ ಚೆನ್ನಾಗಿ ತಿಳಿದವರು ಮಾತ್ರ ಉತ್ತರ ಕೊಡಲು ಶಕ್ತರು. ಆದರೂ, ನಮ್ಮಮಟ್ಟಿಗೆ ಮತ್ತು ನಮ್ಮ ಪರಿಧಿಯಲ್ಲಿ ಇದರ ಬಗ್ಗೆ ಸ್ವಲ್ಪ ವಿಚಾರ ಮಾಡುವುದು ತಪ್ಪೇನೂ ಅಲ್ಲ. ಆದುದರಿಂದ ಈ ಪ್ರಶ್ನೆಯ ಅನೇಕ ಮಜಲುಗಳಲ್ಲಿ  ಕೆಲವನ್ನು ಈಗ ನೋಡೋಣ. 

******

ಗುರು ಮತ್ತು ಶಿಷ್ಯ ಅನ್ನುವ ಪದಗಳ ಉಗಮ ಪ್ರಾಯಶ: ವೈದಿಕ ವಾಂಗ್ಮಯದ ಕೊಡುಗೆ. ಅಲ್ಲಿನ ಗುರು-ಶಿಷ್ಯರ ಸಂಬಂಧ ಇಂದಿನ ಶಿಕ್ಷಕ-ವಿದ್ಯಾರ್ಥಿ ಸಂಬಂಧಗಳಿಗಿಂತ ಬಹಳ ಆಳವಾದದ್ದು. ಶಿಕ್ಷಕ ಮಾಡುವುದು ಒಂದು ಉದ್ಯೋಗ. ಜೀವನ ನಿರ್ವಹಣೆಗೆ ಅದೊಂದು ದಾರಿ. ವಿದ್ಯಾರ್ಥಿಯೂ ಹೀಗೆಯೇ. ಕಲಿಯಲು ಒಂದು ವ್ಯವಸ್ಥೆ ಇದೆ. ಅಲ್ಲಿ ಹೋಗಿ ಸೇರಿಕೊಂಡರೆ ವ್ಯವಸ್ಥೆಯೇ ಮುಂದಿನ ಕಲಿಕೆ ನೀಡುತ್ತದೆ. ಈ ವ್ಯವಸ್ಥೆಯಲ್ಲಿ ಶಿಕ್ಷಕನೂ ವಿದ್ಯಾರ್ಥಿಗಳನ್ನು ಆರಿಸುವುದಿಲ್ಲ. ವಿದ್ಯಾರ್ಥಿಯೂ ಗುರುವನ್ನು ಹುಡುಕಿಕೊಂಡು ಹೋಗುವುದಿಲ್ಲ. ತನ್ನ ತರಗತಿಗಳಲ್ಲಿ ಯಾವ ವಿದ್ಯಾರ್ಥಿಗಳು ಬಂದು ಕೂಡುತ್ತಾರೆ ಎನ್ನುವುದು ಶಿಕ್ಷಕನ ಅಂಕೆಯಲಿಲ್ಲ. ಅಂತೆಯೇ, ಯಾವ ಶಿಕ್ಷಕನು ತನಗೆ ಪಾಠ ಹೇಳುತ್ತಾನೆ ಎನ್ನುವುದು ವಿದ್ಯಾರ್ಥಿಗೂ ಗೊತ್ತಿಲ್ಲ. 

ಈಗಿನ ಶಿಕ್ಷಕ-ವಿದ್ಯಾರ್ಥಿ ಸಂಬಂಧಗಳಲ್ಲಿ ಗುರು-ಶಿಷ್ಯ ಸಂಬಂಧ ಇಲ್ಲ ಎಂದು ಹೇಳುವಹಾಗಿಲ್ಲ. ಈಗಲೂ ಇಂತಹ ವ್ಯಾವಹಾರಿಕ ಸಂಬಂಧಗಳ ಮಧ್ಯೆ ಅಲ್ಲೊಂದು-ಇಲ್ಲೊಂದು ಗುರು-ಶಿಷ್ಯ ಬಾಂಧವ್ಯ ಹುಟ್ಟಿಕೊಳ್ಳುವುದೂ ಉಂಟು. ಆದರೆ ಅದು ಮೊಸರು ಕಡೆದಾಗ ಬರುವ ಮಜ್ಜಿಗೆಯಂತೆಯೇ ಹೊರತು ಹೆಚ್ಚಿನ ಅಪೇಕ್ಷೆಯ ಬೆಣ್ಣೆಯಂತೆ ಎಂದು ಹೇಳುವಂತಿಲ್ಲ. 

ಗುರುಕುಲ ಪದ್ದತಿಯಲ್ಲಿ ಜಿಜ್ಞಾಸು ತಾನು ಕಲಿಯಬೇಕೆನ್ನುವ ವಿಷಯದಲ್ಲಿ ಪ್ರಾವೀಣ್ಯತೆ ಸಾಧಿಸಿದ ಗುರುವನ್ನು ಹುಡುಕಿಕೊಂಡು ಹೋಗುತ್ತಿದ್ದ. ಇಂದಿನ ದಿನಗಳಂತೆ ಒಂದು ನಿಯಮಿತ ಸಮಯದಲ್ಲಿ ಕಲಿಯುವಂತೆ ವ್ಯವಸ್ಥೆ ಇರಲಿಲ್ಲ. ಒಮ್ಮೆ ಶಿಷ್ಯನೆಂದು ಗುರುವು ಸ್ವೀಕರಿಸಿದ ಮೇಲೆ ಅವನ ಸಕಲ ಜವಾಬ್ದಾರಿಗಳೂ ಗುರುವಿನ ಮೇಲೆಯೇ. ಅಲ್ಲಿ ಸಂಬಳ-ಸಾರಿಗೆ ಅಥವಾ ಫೀಸು-ಭತ್ಯಗಳ ಲೆಕ್ಕವಿರಲಿಲ್ಲ. ಅಲ್ಲಿ ಪ್ರಾಯಶಃ ಪ್ರಾರಂಭದಲ್ಲಿ ಅನೇಕ ಮಂದಿ ಸಹಪಾಠಿಗಳು ಕೆಲಮಟ್ಟಿಗೆ ಒಟ್ಟಾಗಿ ಕಲಿಯುವಂತಿದ್ದರೂ, ದಿನ ಕಳೆದಂತೆ ಪ್ರತಿ ಶಿಷ್ಯನೂ ಗುರುಗಳಿಂದ ನೇರ ಕಲಿಯುವಂತಿತ್ತು. ಎಲ್ಲಾ ಕಲಿಕೆ ಮುಗಿದ ನಂತರ ಶಿಷ್ಯನು "ಗುರುದಕ್ಷಿಣೆ" ಕೊಡುತ್ತಿದ್ದ. ಅವರು ಏನು ಕೇಳಿದರು, ಇವನು ಏನು ಕೊಟ್ಟ ಎನ್ನುವುದು ಅವರಿಬ್ಬರಿಗೇ ಗೊತ್ತು. 

ಈಗಲೂ ಕೆಲವು ಸಂದರ್ಭಗಳಲ್ಲಿ ಒಂದು ವಿಷಯದಲ್ಲಿ ಪರಿಣತಿ ಪಡೆಯುವ ಆಸೆಯುಳ್ಳ ವಿದ್ಯಾರ್ಥಿಗಳು ಕೆಲವು ಶಿಕ್ಷಣ ಸಂಸ್ಥೆಗಳನ್ನು ವಿಶೇಷವಾಗಿ ಹುಡುಕಿಕೊಂಡು ಹೋಗುವುದು ಉಂಟು. ಅಲ್ಲಿ ಅವಕಾಶ ಸಿಗದಿದ್ದರೆ ಮತ್ತೆ ಅದಕ್ಕಿಂತ ಸ್ವಲ್ಪ ಕೆಳಗಿನ ಶ್ರೇಣಿಯ ಸಂಸ್ಥೆ. ಹೀಗೆ. ವೈಯುಕ್ತಿಕವಾಗಿ ಒಬ್ಬ ವಿದ್ಯಾರ್ಥಿ ಗುರುವನ್ನು ಹುಡುಕಿಕೊಂಡು ಹೋಗಿ ಕಲಿಯುವ ವ್ಯವಸ್ಥೆ ಲಲಿತಕಲೆಗಳ ಸಂದರ್ಭದಲ್ಲಿ ಈಗಲೂ ಉಂಟು.  ನಾಟ್ಯ, ಸಂಗೀತ, ಶಿಲ್ಪ, ಚಿತ್ರಕಲೆ, ಗಮಕ ಮುಂತಾದವುಗಳಲ್ಲಿ ಇದು ಈಗಲೂ ಮುಂದುವರೆದಿರುವುದನ್ನು ಕಾಣಾಬಹುದು.  

"ಸಂಧ್ಯಾರಾಗ' ಕನ್ನಡ ಚಲನ ಚಿತ್ರದಲ್ಲಿ ಸಂಗೀತವೇ ಜೀವನವೆಂದು ನಂಬಿದ ಲಕ್ಷ್ಮಣ ಎನ್ನುವ ಯುವಕ (ರಾಜಕುಮಾರ್) ಮುಳುಬಾಗಿಲು ಚನ್ನಪ್ಪ ಎನ್ನುವ ಅಪರೂಪದ ಸಂಗೀತಗಾರರು ಎಲ್ಲಿದ್ದಾರೆ ಎನ್ನುವುದು ಪತ್ತೆಯಾಗದುದರಿಂದ ತಂಜಾವೂರು ಕೃಷ್ಣ ಅಯ್ಯರ್ ಅನ್ನುವವರ ಬಳಿ ಕಲಿಯಲು ಹೋಗುವ ಸುಂದರವಾದ ಚಿತ್ರಣವಿದೆ. "ದೀನ ನಾ ಬಂದಿರುವೆ, ಬಾಗಿಲಲಿ ನಿಂದಿರುವೆ" ಎನ್ನುವ ಹಾಡಿನ ಮೂಲಕ ಕಲಿಯುವ ತುಡಿತದ ಶಿಷ್ಯ ಮತ್ತು ಕಲಿಸಬೇಕೆಂಬ ಬಲವಾದ ಇಚ್ಛೆ ಇರುವ ಗುರುವಿನ ಪರಸ್ಪರ ಹುಡುಕಾಟದ ಕೊನೆ ಹೇಗಿರಬಹುದು ಎನ್ನುವ ಒಂದು ಉದಾಹರಣೆ ಇಲ್ಲಿ ಕಾಣಬಹುದು.  ಇದೇ ರೀತಿ "ಹಂಸಗೀತೆ" ಚಲನ ಚಿತ್ರದಲ್ಲಿ ಯುವಕ ವೆಂಕಟಸುಬ್ಬಯ್ಯ (ಅನಂತನಾಗ್) ಅವಧೂತನೊಬ್ಬನ (ಬಿ. ವಿ. ಕಾರಂತ್) ಹಿಂದೆ ಬಿದ್ದು ಸಂಗೀತ ಕಲಿತು ಮುಂದೆ ಚಿತ್ರದುರ್ಗದ ಮದಕರಿ ನಾಯಕನ ಆಡಳಿತದಲ್ಲಿ "ಆಸ್ಥಾನ ವಿದ್ವಾನ್ ಭೈರವಿ ವೆಂಕಟಸುಬ್ಬಯ್ಯ" ಎಂದು ಪ್ರಖ್ಯಾತನಾಗುವುದನ್ನು ಕಾಣಬಹುದು. 

***** 

ನಮ್ಮ ವೈದಿಕ ವಾಂಗ್ಮಯದಲ್ಲಿ, ಅದರಲ್ಲೂ ವಿಶೇಷವಾಗಿ ಉಪನಿಷತ್ತುಗಳಲ್ಲಿ ಗುರು-ಶಿಷ್ಯ ಸಂಬಂಧದ ಗಾಢವಾದ ವಿಶೇಷತೆಗಳನ್ನು ಕಾಣಬಹುದು. ಯಾಜ್ಞವಲ್ಕ್ಯ- ಉಶಸ್ಥ ಚಾಕರಾಯಣ ಸಂವಾದ, ಷಟ್ ಪ್ರಶ್ನೋಪನಿಷತ್ತಿನಲ್ಲಿ ಬರುವ ಆರು ಪ್ರಶ್ನೆಗಳನ್ನು ಕೇಳುವ ಜಿಜ್ಞಾಸುಗಳ ಹಿನ್ನೆಲೆ, ಇವು ಉದಾಹರಣೆಗಳಾಗಿ ನೋಡಬಹುದು. ತನ್ನ ಬಳಿ ಜ್ಞಾನ ದಾಹದಿಂದ ಬಂದ ಶಿಷ್ಯನನ್ನು ಗುರುವು ಸ್ವೀಕರಿಸುವ ದಾರಿ ಹೀಗೆ ಇತ್ತು ಎಂದು ತಿಳಿಯಬಹುದು:

• ಮೊದಲಿಗೆ ಬಂದವನನ್ನು ಈಗ ಸಾಧ್ಯವಿಲ್ಲ ಎಂದು ಹಿಂದೆ ಕಳಿಸುವುದಿತ್ತು. ಕಲಿಕೆಯ ದಾಹ ತೀವ್ರವಾಗಿಲ್ಲದಿದ್ದಲ್ಲಿ, ಅವನು ಸೋಮಾರಿಯಾಗಿದ್ದಲ್ಲಿ, ಹಾಗೆ ಹಿಂದೆ ಹೋದವನು ಮತ್ತೆ ಮರಳಿ ಬರುತ್ತಿರಲಿಲ್ಲ. ಕೆಲವೊಮ್ಮೆ ಅವನಿಗೆ ಮತ್ಯಾರೋ ಗುರುಗಳು ಸಿಕ್ಕಬಹುದು. ಹೀಗೆ ಒಂದು ರೀತಿಯ ಸೋಸುವ ಕೆಲಸ ನಡೆಯುತ್ತಿತ್ತು. 
• ಮತ್ತೆ ಮತ್ತೆ ಹಿಂದೆ ಕಳಿಸಿದರೂ ಎಡಬಿಡದೆ ಬರುವ ಜ್ಞಾನದಾಹಿ ಜಿಜ್ಞಾಸು ಈಗ ಶಿಷ್ಯನಾಗಲು ಸ್ವಲ್ಪಮಟ್ಟಿಗೆ ಯೋಗ್ಯನಾದ. ಇಂತಹವನನ್ನು ಗುರುವು ಗುರುಕುಲದಲ್ಲಿ ಇರಲು ಬಿಡುತ್ತಿದ್ದರು. ಅಂದಮಾತ್ರಕ್ಕೆ ಮಾರನೆಯ ದಿನದಿಂದ ಪಾಠ ಶುರುವಾಯಿತೆಂದಲ್ಲ. ಕೆಲವು ಕಾಲ, ಪ್ರಾಯಶಃ ಒಂದು ವರ್ಷ (ಇಷ್ಟೇ ಇರಬೇಕೆಂಬ ನಿಯಮವಿಲ್ಲ), ಗುರುಕುಲದ ಸಕಲ ಕೆಲಸಗಳನ್ನೂ ಮಾಡಿಕೊಂಡಿರಬೇಕಿತ್ತು. ಹೀಗೆ ಕೆಲಸ ಮಾಡಲು ಇಷ್ಟವಿಲ್ಲದವನು ಒಂದು ದಿನ ಹೋಗಬಹುದು. ಇವನು ಈಗ ಒಂದು ಹದಕ್ಕೆ ಬಂದಿದ್ದಾನೆ ಎನ್ನುವುದು ಗುರುವಿಗೆ ಮನವರಿಕೆ ಆಗಬೇಕು. ಅಲ್ಲಿಯವರೆಗೂ ಹೀಗೆ. 
• ಈ ರೀತಿ ಇರಲು ಮನಸ್ಸಿಲ್ಲದವನು ಒಂದು ದಿನ ಬಿಟ್ಟು ಹೋಗಬಹುದು. ಅಂತಹವರಿಗೆ ಬಂದ ಕೆಲಸ ಅಲ್ಲಿಗೇ ಮುಗಿಯಿತು. 
• ಹೀಗೆ ಒಂದು ಕಾಲದವರೆಗೆ ನಿರೀಕ್ಷೆಯಲ್ಲಿಯೇ ಕಾಲ ಕಳೆಯುವಾಗ, ವಿದ್ಯಾರ್ಥಿಗೆ ತಾನು ಕಲಿಯಲು ಬಂದ ವಿಷಯದ ಮೇಲೆ ಚಿಂತಿಸುತ್ತಾ ಇರುವಾಗ, ಬಂದ ಉದ್ದೇಶ್ಯ ಇನ್ನಷ್ಟು ಸ್ಪುಟ (ಕ್ಲಿಯರ್) ಆಗುವುದು. ಮನಸ್ಸಿನಲ್ಲಿ ಇದ್ದ ಕೆಲವು ಗೊಂದಲಗಳಿಗೆ ಅವನೇ ಉತ್ತರ ಕಂಡುಕೊಳ್ಳಬಹುದು. ಮೊದಲು ಬಂದಾಗ ಕೇಳಬೇಕು ಅಂದುಕೊಂಡಿದ್ದಕ್ಕಿಂತ ಹೆಚ್ಚಿನ ಮಟ್ಟದ ಪ್ರಶ್ನೆಗಳು ಈಗ ಹೊಳೆಯಬಹುದು. ಇದು ಒಂದು ಹಂತದ ಪೂರ್ವಭಾವಿ ಕಲಿಕೆಯೇ ಆಯಿತು!
• ಈಗ "ಏನನ್ನು ಕೇಳಬೇಕು? ಏನನ್ನು ಕಲಿಯಬೇಕು?" ಎನ್ನುವುದು ಅವನಿಗೆ ಖಚಿತವಾಯಿತು. ಕೇಳಬೇಕಾದ ಪ್ರಶ್ನೆ ಸರಿಯಾದ ಶಬ್ದಗಳಲ್ಲಿ, ಕ್ರಮವಾಗಿ, ಹಂತ-ಹಂತಗಳಲ್ಲಿ, ಕೇಳುವ ಕೌಶಲ್ಯ ಬಂದಿತು. 
• ಪ್ರಶ್ನೆ ಸರಿಯಾದ ರೂಪದಲ್ಲಿ ಬಂದರೆ ಅದಕ್ಕೆ ಉತ್ತರವೂ ಸರಿಯಾಗಿ ಸಿಗುವುದು! ಈಗ ನಿಜವಾದ ಆಳದ ಕಲಿಕೆ ಸಾಧ್ಯ. 
• ಗುರು-ಶಿಷ್ಯ ಸಂಬಂಧದ ಕಲಿಕೆ ಒಂದು ಕಬ್ಬಿಣದ ಚೌಕಟ್ಟಿನಲ್ಲಿ ಇರುವುದಿಲ್ಲ. ಅದು "ಗುರು ಹೇಳಿದ-ಶಿಷ್ಯ ಕೇಳಿದ" ಎನ್ನುವಂತೆ ಇರುವುದಿಲ್ಲ. ಅದು ಒಂದು ಸಂವಾದ. ವಾದದಲ್ಲಿ ಸೋಲು-ಗೆಲವು ಎನ್ನುವ ಫಲಿತಾಂಶದ ಮೇಲೆ ಗಮನ. ಸಂವಾದ-ವಿವಾದಗಳಲ್ಲಿ ಹೀಗಲ್ಲ. ಅದೊಂದು ಪರಸ್ಪರ ಕೊಡು-ಕೊಳ್ಳುವ, ಆದರೆ ವ್ಯವಹಾರದಂತಲ್ಲದ, ವಿನಿಮಯ. 
• ಇಲ್ಲಿ ಒಬ್ಬರು ಇನ್ನೊಬ್ಬರಿಂದ ಕಲಿಯುತ್ತಾರೆ. ದೊಡ್ಡವನು-ಚಿಕ್ಕವನು ಎನ್ನುವ ಭೇದವಿಲ್ಲ. ಪರಸ್ಪರ ಗೌರವ-ಆದರ ಉಂಟು. ಒಂದು ಕಡೆ ಗುರುಭಕ್ತಿ. ಇನ್ನೊಂದು ಕಡೆ ಶಿಷ್ಯ ವಾತ್ಸಲ್ಯ. ಹೀಗುಂಟು. 
• ಜ್ಞಾನದ ವಿಕಾಸ ಹೇಗೆ ಬಂದರೂ ಅದು ಸೋಲಲ್ಲ. ಆದ್ದರಿಂದ ಗುರು-ಶಿಷ್ಯ ಇಬ್ಬರೂ ಬೆಳೆಯಬಹುದು. ಇದು ಒಮ್ಮುಖದ ಕಲಿಕೆ ಅಲ್ಲ. 
• ತಿಳಿಸಿಕೊಡುವನು ಗುರು. ತಿಳಿಯುತ್ತಿರುವವನು ಶಿಷ್ಯ. ಶಿಷ್ಯ ಪೂರ್ತಿ ತಿಳಿದ ಮೇಲೆ ಇಬ್ಬರೂ ಶಿಷ್ಟರು. ಪ್ರಶ್ನೆ ಕೇಳುವುದು ಶಿಷ್ಯನ ಹಕ್ಕು. ಉತ್ತರ ಗೊತ್ತಿದರೆ ಕೊಡಬೇಕಾದದ್ದು ಗುರುವಿನ ಕರ್ತವ್ಯ. 
• ಶಿಷ್ಯನಿಗೆ ಉತ್ತರ ಗೊತ್ತಿಲ್ಲ. ಆದದ್ದರಿಂದ ಪ್ರಶ್ನೆ ಕೇಳುತ್ತಾನೆ. ಗುರುವಿಗೆ ಉತ್ತರ ಗೊತ್ತಿದ್ದರೆ ಹೇಳುತ್ತಾನೆ. ಅವನಿಗೂ ಗೊತ್ತಿಲ್ಲದಿದ್ದರೆ ಇಬ್ಬರೂ ಸೇರಿ ಉತ್ತರ ಹುಡುಕುತ್ತಾರೆ. ಇಲ್ಲಿ ಸೋಲು-ಗೆಲವುಗಳ ಜಂಜಾಟವಿಲ್ಲ. 

ಗುರು-ಶಿಷ್ಯರ ಸಂಬಂಧ ಇನ್ನಷ್ಟು ಗಾಢವಾಯಿತು. ಅದು ಒಂದು ದೃಷ್ಟಿಯಲ್ಲಿ ತಂದೆ-ಮಕ್ಕಳ ಸಂಬಂಧಕ್ಕಿಂತ ಮಿಗಿಲಾಯಿತು. ಇದು ಈಗ "ಜ್ಞಾನ ಸಂತಾನ" ಎಂದಾಯಿತು. "ಯಾವ ಗುರುಗಳ ಶಿಷ್ಯ?" ಎನ್ನುವುದರಿಂದ ಶಿಷ್ಯನಿಗೆ ಗೌರವ. "ಇಂತಹವನ ಗುರು" ಎಂದು ಗುರುವಿಗೆ ಮಾನ್ಯತೆ. ಒಟ್ಟಿನಲ್ಲಿ ಜ್ಞಾನದ ವಿಕಾಸ ಎರಡೂ ಕಡೆಗಳಿಂದ ಸಾಧ್ಯವಾಯಿತು. 

*****

ಇಂಗ್ಲೀಷಿನಲ್ಲಿ "ಮೆಂಟರ್" ಅನ್ನುವ ಪದ ಇಂತಹ ಸಂದರ್ಭಗಳಲ್ಲಿ ಬಳಸುತ್ತಾರೆ. ಕನ್ನಡದಲ್ಲಿ "ಮಾರ್ಗದರ್ಶಕ" ಎನ್ನಬಹುದು. ಈ "ಮೆಂಟರ್-ಮೆಂಟೀ" ಸಂಬಂಧವೂ ಒಂದು ರೀತಿಯ "ಗುರು-ಶಿಷ್ಯ" ಸಂಬಂಧವೇ. ಈ ಮೆಂಟರ್ ಪದ ಹೇಗೆ ಹುಟ್ಟಿತು, ಮತ್ತು ಅದರ ಬಗ್ಗೆ ಕೆಲವು ವಿಚಾರಗಳನ್ನು ಇಂಗ್ಲೀಷಿನಲ್ಲಿರುವ ಬ್ಲಾಗ್ ಪೋಸ್ಟಿನಲ್ಲಿ ಇಲ್ಲಿ ಕ್ಲಿಕ್ ಮಾಡಿ ಓದಬಹುದು.  

ಗುರು-ಶಿಷ್ಯ ಸಂಬಂಧದ ಮತ್ತೆ ಕೆಲವು ಪದರಗಳನ್ನು ಮುಂದಿನ ಸಂಚಿಕೆಯಲ್ಲಿ ನೋಡೋಣ. 

The Wise Believe They Are Immortal

Cambridge English Dictionary defines "NEET" as "Not in Education, Employment or Training" and denotes a youth who has completed his education, but is not engaged in any activity or is unemployed. It appears this was the usage by the UK government in the 1980s. But in India, NEET means "National Eligibility cum Entrance Test" that is held for deciding the eligibility for admission to the undergraduate classes like MBBS, BDS and allied courses. It is conducted by the National Testing Agency (NTA) on All-India basis. Students desiring admission to these courses make all out efforts to perform well in this examination and secure a seat for admission to the courses. There are complaints about conduct of the examinations from time to time, like improper way of conducting the examinations and leakage of question papers. Nevertheless, all desiring students seeking admission to these courses look forward eagerly for the examination and its results. 

The examination was conducted two days ago, on Sunday, 4th May, 2025 in various centres across the country.  As is customary on such examination days, some eager parents also accompany their wards to the examination centres, anxious about locating the right room for writing the examination, encouraging them to well and so on. Some even wait outside the examination centre till conclusion of the examination and enquire about the performance of the candidates. This is indeed the culmination of months of efforts be the candidates, tutors and family members. 

Kakinada in Andhra Pradesh was one of the centres for conduct of the examination on Sunday. Among the many candidates and others waiting at the examination centre was one 72-year old Pothula Venkatalakshmi as well. As the parents and guardians wished the candidates well urging them to perform well, all the candidates moved towards the rooms assigned for them to write the examination. Pothula Venkatalakshmi also moved along with the candidates. One of the officials tasked with the conduct of the examination gently told her that parents are not allowed to enter the rooms. She produced her admission card and informed that she was also one of the candidates writing the examination. Dressed in a modest salwar kameez (photograph given above) she confidently took her seat and went on with writing the examination. 

*****

It appears the NEET lifted the age limit for writing the examination in 2022. Thus being able to write the examination, Venktalakshmi availed the opportunity. Reports say that she earned admiration form everyone around the centre and later from all over the country, She underlined the fact that determination and pursuit of dreams does not come with any expiry date!

One of the seven great Rishis, the Saptarshis, Sage Bharadwaja is a shining example of continuous learning, for the entire life span, getting extensions in life span and even then continuing to learn for ever. Please click here to read about his unquenchable desire for learning. 

We know of innumerable instances where people believe that the learning process concludes once a final degree (in their opinion) is obtained and working life starts. We also have some examples around us where many persons who were deprived of opportunities to get proper education in their younger days doubling up in later years in life and earning tremendous recognition for their efforts as well making valuable contributions to the society. 

Venkatalakshmi has chosen to write an entrance examination for a probable 4-year course. The pursuit of the goal requires tremendous physical energy as well as other resources. The desire to achieve the goal is paramount as we can recognise this from her endeavours.

*****

There is a Subhashita in "Samoyochita Padyamalika" that symbolises the spirit shown by Pothula Venkatalakshmi. It is as under:

अजरामरवत् प्राज्ञः विद्यां अर्थञ्च साधयेत् 

गृहीत इव केशेषु मृत्युना धर्ममाचरेत्  

Ajaraamaravat pragnyaha vidyaam arthancha saadhayet 

Gruheeta iva kesheshu murutyunaa dharmamacahatet 

A wise man should consider himself immortal 

(free from ageing and death) 

while putting efforts for learning and earning (resources like money etc,).

At the same time, while doing good deeds (practicing dharma), 

he should do them quickly 

as if death is dragging him by grabbing his hair!

*****

This beautiful saying summarises how we should shape our attitude towards life. There is no end to learning and earning. It should be pursued till the last breath. Otherwise, we cannot achieve these goals. On the other side, do good as quickly as possible and don't postpone it. Life is indeed uncertain. 

Pothula Venkatalakshmi just did not explain this to us. She has showed it to us by her own efforts! 

*****

This is my 450th blog post. I am beholden to all readers, friends and well-wishers who have motivated me all along, by their kind words of encouragement.

Three Levels Of Learning

Everyone knows about the relationship that existed between Shri Krishna, Pandavas and Kauravas. Kunti was the sister of Vasudeva, Krishna's father. Her name was "Pruthaa" at birth and she came to be known as "Kunti" after she was adopted by her uncle, King Kuntibhoja. The first three Pandavas were Kunti's children and also known as Kaunteya. The other two Pandavas, Nakula and Sahadeva were Maadri's sons, but after Maadri's death Kunti brought them up as her own sons. Thus Krishna and Pandavas were first cousins. Krishna was the Mentor for the Pandavas. Whatever they did was with Krishna's permission and guidance. 

Kauravas were always distrustful of Krishna and looked upon him as a stumbling block in their designs to deny Pandavas of their Kingdom or its share, whatever. Shakuni was Kauravas Mentor and all his calculated steps were to remove Krishna from the scene, as far as possible, so that he succeeds in executing his plans. The hostility between Duryodhana and Krishna is as much well documented as the warmth between Arjuna and Krishna.

Arjuna is said to have ten names. Krishna had many names. Keshava and VAsudeva were the most common names used for Krishna. 

It was quite natural that Pandavas would feel sad if Krishna was in trouble. It was also natural that Kauravas would feel elated whenever Krishna was in difficulty. 

There is a beautiful sloka that shows the reverse of this. It is very interesting as well. It goes thus:

केशवं पतितं दृष्ट्वा पाण्डवाः हर्ष निर्भराः 

रुदन्ति कौरवाः सर्वे हा हा केशव केशव 

Keshavam patitam drushtvaa Pandavaah harsha nirbharaah

Rudanti Kauravaah sarve Haa Haa Keshava keshava

Having seen fallen Krishna, Pandavas became overjoyed.

All the Kauravaas started crying shouting how bad, Keshava has fallen.

Anyone who has some understanding of the language can read the above verse and understand the situation. And the meaning coming out of the verse.

*****

A school boy is reading "Mahabharata". A college student is also reading the same epic for his examination preparation. A PhD scholar too is preparing a thesis for submission on the same subject. A saint who gives regular discourses on various spiritual topics is also reading the same work by revered Veda Vyasa. 

Is the learning derived by all the four the same? Is there any difference in the level of their learning? If there is any difference, why is it so?

Four visitors go to "National Gallery of Arts" in Washington DC. It is a magnificent building with many rooms and galleries displaying arts. At the reception they receive a brochure giving the details of the building, rooms in it and various important art works displayed therein. It also gives indications as to highlights of the collection. Most of the visitors would not be able to spend considerable time at the museum as they usually have a day to cover the various other parts of the city and its heritage. The brochure therefore gives indication as to what areas can be seen in one hour, two hours or half a day as well. The first three visitors go by this guidance and finish their museum visit accordingly. The fourth visitor has no such restrictions and as a student of arts spends two full days viewing and studying each artefacts in the museum.  

When you ask each of them whether they have visited and seen the National Gallery of Arts, all of them answer in the affirmative. They have all visited the place and seen the museum. But is the viewing experience and learning they derive therefrom the same?

*****

There are many people who claim that they are self taught and have learnt many things on their own, without any support or guidance from others. After all, one knows the language and can read and write. There are books available in the market or library or other sources. Buy the book or borrow one and just read them. You can understand the contents. It is as simple as that. 

There is a strong opinion that one should learn subtle things, especially abstract and spiritual issues, through a Guru. But it is not easy to find a proper Guru though there are plenty of self proclaimed Gurus around us. This is the era of Jagadgurus. What happens if the Guru himself has not reached a level befitting the status of a true Guru? What if his own understanding is imperfect? Then it becomes a classic example of a blind leading another blind person. Many ancient texts give guidelines and indicators to identify a genuine Guru. A real Guru does not impose his dictates on a disciple. He would only give sincere guidance and advise the seeker-disciple to accept things only after his own verifications and experiences.

What are the pitfalls of self learning? 

Many abstract and spiritual texts, especially Vedic literature texts are amenable to multiple interpretations. This is because the rich language used in these source text have words that carry multiple meanings; not just the words, even the passages or the whole text can be explained in totally different ways and often entirely contradictory.  Many stalwarts have used their versatility and ingenuity to give their own version of meanings to many of the texts. .An example for this is available in “Brahma Sutra Bhashyas” of the various Acharyas. Each one of them has given his own interpretation of the sutras and when a layman reads them each one of them appears to be perfect. Only a “Jignasu” devoting his life for a thorough study of these texts and commentaries can make out any deficiencies. 

There is also the issue of a reader understanding what he reads in accordance with his own background, knowledge and desire as well. We know from our experience that when a passage is given to different persons and ask their understanding of it, the answers differ.

Nevertheless, all learning must ultimately end with self study and culminate by finding the true meaning as the seeker sees it in the light of guidance received from time to time, and his own experiences during his spiritual journey.

*****

It is said that "Language" used in various texts has three levels of meaning. They can be summarised(?) as under:

1. Samadhi Bhasha (समाधि भाषा - ಸಮಾಧಿ ಭಾಷೆ): This is the language that is commonly understood by everyone. A simple reading of the written words will give out this meaning and the world at large accepts this as what is intended to be conveyed. A study of the valued texts by one who just understands the language and does not have a proper guide will understand the contents at this level.

       

2. Darshana Bhasha (दर्शन भाषा -  ದರ್ಶನ ಭಾಷೆ): This is the meaning given to the texts as conveyed by the exponents of different schools of thoughts and summarised truth as found by them. This meaning is often different from the first level Samadhi Bhasha. Examples of this type are Jaina, Bouddha, Adwaita, Dwaita etc. Here, the texts are to be understood in the meaning as conveyed by the authors. Whether the seeker accepts that school of thought is an entirely separate issue and left to his own spiritual experiences.

 3. Guhya Bhasha (गुह्य भाषा - ಗುಹ್ಯ ಭಾಷೆ): This is the real meaning of the words or texts that is intended to be conveyed and understood. The messages are covered in a language that is commonly understood differently, but have special inner meaning. Guhya means hidden. This is similar to coded messages; the outward reading conveys a simple meaning as understood by the world at large. But a person who has the key to the coded message will understand the hidden and deeper meaning. 

"Smiling Buddha" can be an example. Anyone who heard this in the year 1974 would link it to the Smiling Buddha often quoted in Buddhism. But those involved in the Pokhran nuclear tests understood the real meaning then.

How does one get hold of the key to the code? It may be given by a revered Guru or derived by deep contemplation by the seeker himself. These hidden meanings themselves may extend to multiple levels and may open up one after the other as the seeker travels along his spiritual journey. Some of these meanings suddenly flash in the mind on some day and the seeker may wonder why this did not occur to him earlier! "It was there all along, yet I did not see it", he may exclaim!

*****

In the background of all this, learning should happen with the following basic structure:

1. The texts chosen for study are themselves authentic and removed from the common impurities like Interpolation, Deletion, and Disorder. Interpolation is additions by the editor, which was not there in the original text but got added during transit. Deletion refers to the parts removed by the editors as they considered these parts as unwanted but has real importance in the overall context of things. Disorder is a defect that creeps when the editors change the sequence of communication by the original author or are modified by the subsequent handlers of the texts. Eagerness to reinforce one's own philosophy often are the causes of these defects.

2.  A detailed study of the related texts from beginning to end and not mere parts of them or their summaries. Fruit juice is good but does not substitute the experience of eating the whole fruit. It is common knowledge that the summary contains what the summariser considers as important. There is every possibility that the true essence is lost while summarising the content in the original text. It is often like reading a few pages of a book and trying to make out the meaning of the entire book. This is a very dangerous path for the seeker.

3. Analysing and evaluating all learning in the light of the seekers own experiences. Unless this step is adopted, the seeker will only get the truth as someone else saw it, but not by himself. It may be the truth as seen by some big achiever or saadhaka, but even then, it is not one's own learning. The food prepared may be delicious, tasted by many and its qualities explained by many more. But the true taste comes only when one eats and appreciates it and not by hearing from others or reading about it. Otherwise what the seeker gets is mere words; not the food itself.

*****

Let us get back to our example of Krishna's fall and the reactions of Pandavas and Kauravas. A reader with limited understanding of the language will come to the conclusion that Pandavas were overjoyed but Kauravas felt very bad when Krishna fell. Here the fall may be just a fall on the ground or even the end as happens in a war. We all know what a fallen soldier means in the context of a war.

The words Keshava, Pandava and Kourava can have entirely different meanings. When the quoted verse is read in this context, its meaning dramatically changes.

The word "Shava" means a dead body or a part of it. It may refer to a piece of meat as well as it is the part of a dead person or animal. "Ke" also means water. The word "Pandava" also means animals living in water, like fish etc. The word "Rava" means noise especially made by birds. (Remember कल-रव ಕಲ-ರವ)  The crows make noise "Ka" "Ka" continuously. So, a group of crows making such noise is Kauravas.

When this is applied to the verse refered above, the meaning dramatically changes and is read and understood as under:

    "A bird was flying carrying a piece of meat in its beak. The piece of meat slipped from its beak and fell in a water body on the ground. The fish living in the water body were overjoyed because they can eat it. The group of crows observing this were sad and cried about the lost piece of meat as they lost the chance of eating it (if it had fallen on the ground)."

    

*****

The above example amply illustrates the different levels of learning and dangers of self learning, especially in the context of abstract and spiritual issues. There is absolutely no doubt that any learning should ultimately be evaluated by one's own experiences, as discussed above. But self learning cannot be the beginning and end in itself.

Kashi, Varanasi and Banaras

The three names Kashi, Varanasi and Banares are used to mention the same place, situate on the banks of the river Ganga in the state of Uttar Pradesh in our country. A recent visit to this ancient and holy city set me thinking about the the three names and their origin. The history of the city and its fame stretch to over 2,000 years and makes an interesting past and present. Many Indians consider a visit to this place a life's goal and ambition. Having a population of over a million people today, it has been an educational, cultural and commercial centre for several centuries. Home for the famous Kashi Vishwanath Temple, Banares Hindu University and the numerous Ghats on the banks of the river Ganga, it is also famous for its Banares Silk Sarees and other commercial attractions. Sarnath, a seat of Buddhist pilgrimage has also now become a part of the city. With Allahabad, now renamed as Prayagraj on the West and Gaya on the East, it is the centre of the Trinity of pilgrimage cities for the Shraddalu people of several generations.

*****

Kashi Mahajanapada, Kingdom of Kashi as known in the yesteryears, referred to the areas in the region around the present Varanasi City. This Kingdom is said to have reached its peak around 2,600 years ago. At that time kashi was bigger than Varanasi and covered large areas of present East UP and Bihar. The kingdom stretched up to the banks of the Son (Sone) river in present Bihar. Sone is the second biggest tributary of Ganga, second only after Yamuna. Sone river flows 5 Kilo meters  wide near Dehri Town, though not much water can be seen in summer months. Kashi Kingdom in those years covered the present Bihar districts of Bhojpur, Rohtas, Kaimur and Buxar as well. There is a Kashi Railway Station in Varanasi even today, on the banks of the river Ganga. It is located in between Varanasi Junction and Mughalsarai Junction, 6 Kilo meters east of Varanasi Junction and 11 Kilo meter Northwest of Mughalsarai, renamed last year as Deen Dayal Upadhyaya Junction.

A scholar from anywhere in India was not considered complete unless he travelled to Kashi and gained the approval of the scholars there. Many learned luminaries from South and Westren India went to Kashi, stayed and learned there for sometime and made their marks on the history of our country. The word "Kashi" is said to have been derived from the word "Shine" due to the city's shining on account of both being a seat of knowledge and lights illuminating it in the nights. The word Kashi is even today associated with Vishwanath, the presiding deity of the city. 

*****

The name Varanasi is derived from the area between two rivers Varana and Assi. These are the two tributaries of Ganga merging with the big river on the north and south side of Varanasi respectively. Assi river has now become a small stream due to urbanisation and difficult to recognise. However, the point at which the river merges with Ganga is known as Assi Ghat and is an important ghat among the many on the banks of the river. This is the place where Prime Minister Modi launched Clean Ganga project in 2014. 

*****

The name Banaras (or Benares or Banares) is of much recent origin. Banaras Zamindari Estate is said to have taken the form of Banares Princely State during the time of Raja Balwant Singh of the Narayan Dynasty, in the 18th century. It was recognised by the British India rulers in 1910. After the country became independent, the last Maharaja of Banaras State, Vibhuti Narayan Singh, signed the accession of the state to the Indian Union on 15th October, 1948. The rulers of this dynasty are even today referred as Kashi Naresh and highly revered. They live in a palace known as Ramnagar Fort, on the southern bank of the river Ganga (See the picture). It is said that Pandit Madan Mohan Malaviya approached the then Maharaja for grant of lands for establishing Banaras Hindu University, in the early years of the last century. Kashi Naresh is said to have told him to start walking from morning and continue till evening and whatever area he covered would be given to the university. An area of 1,300 acres of land was donated to the university by the Maharaja. The vastness of the university is seen to be believed. There is a beautiful Kashi Vishwanath Temple within the University campus.  

Vibhuti Narayan Singh was a great scholar in Sanskrit and Oriental Literature. He studied at Banaras Hindu university. He later on became the Chancellor of the University as well. Unlike many other Maharajas who entered politics after Independence, V N Singh devoted his life for service in the education and cultural fields. He continued and strengthened the Dasara and RamLila celebrations in Varanasi by inaugurating them every year on a procession (see picture), resembling the Jambu Savari celebrations at Mysore.

*****

Vibhuti Narayan Singh was a classmate of another great scholar, Bhagirath Prasad Tripathi, more known as Vagish Shastri. Vagish Shastri is known as "Modren Panini" (see picture) and developed a method to learn and remember Sanskrit Grammar in easy ways. His learning methods have helped many scholars from the west learn Sanskrit and carry the knowledge of our ancient literature to their countries. Once he heard the recording of famous Pop singer Madonna, singing Adi Shankaracharya's Yoga-Taravali (Vande Guroonam Charanaravinde....) and expressed his displeasure about her pronunciation. Madonna later approached him and he taught her the proper pronunciation of the verses! The recording of madonna's Yoga Taravali can be heard on YouTube. 

*****

A visit to Varanasi was indeed an opportunity to recall the many things like these, learnt and heard on different occasions. The stories and history of this wonderful place keep repeating in the mind many times over.....

Tools, Preparation and Process

Beans is a popular vegetable in various parts of the world. It has uses in preparation of a variety of dishes. It grows well in areas with average temperatures ranging between 18 to 30 degrees centigrade. Lower temperatures result in night frosting. Higher temperatures make the flowers fall and reduce yields. It is also considered to be a profitable crop for the farmer with yields of 100 to 120 quintals per hectare. The entire crop cycle is a maximum of three months. Peak yield is received in about two months.

When can the farmer expect maximum yield? Quality of seeds is an important element in raising a good crop. Even with good quality seeds, yield is not high when sowed in hard soil. The seeds may not even germinate if the soil is not ready to support germination and growth. Preparation of the soil for growing the crop is very essential. The land is to be tilled and prepared for receiving the seeds and support germination. Addition of good quality manure would support the growth of plants by providing nutrients. Proper watering from time to time either by seasonal rains or irrigational facilities is required. Sunshine further supports proper growth of leaves and enhances yield. Weeds also grow well in these conditions as all the ingredients are supportive of their growth too! De-weeding is another important activity in the growth process. Any laxity in this process will result in good yield of weeds instead of beans.

Beans cultivation is one of the simplest example for raising a crop. There are many other complex crops like long term crops and plantation crops. Even here, the principles are the same. Land is to be prepared well, good quality manure and adequate water is to be provided and healthy environment is to be created for harvesting a bountiful crop. Any compromise in preparation and process would hurt the basic objectives of raising the crops for getting a good yield and making the venture profitable.

*****

Curd Rice is a very popular dish in the Indian subcontinent. It is also prepared and consumed in other parts of the world. Many in South India consider a sumptuous lunch or dinner incomplete without curd rice. On an average day in such a household, cooked rice is consumed with curd or butter milk. But on a festival day or special occasion, a special curd dish is prepared and served at the end of the lunch or dinner. In some hotels, preparation of curd rice is more for giving an outlet to use left over cooked rice. It is made very watery and often its very sight repulses the eater. 

What is the best method to prepare Curd Rice? The following method can be used as it is tried and tested. 

Two parts of thick solid curd is to be mixed with one part of milk in a vessel. Mustard seeds, Bengal gram dal, Urad dal with curry leaves (kari patta) are to be seasoned (oggarane) in ghee and added to this mixture of curd and milk. Cashew nut pieces enhance the taste. Grated coconut is to be added liberally to this liquid and mixed well. This process itself will give out the aroma of curd rice even before rice is added to the mixture. Freshly cooked rice is to be added in small quantities to this liquid mixture till a right consistency is reached. Any dilution should be done only by using curd and milk mixture and not water. Adding curd to rice will never give the real taste of curd rice. Many people add other ingredients like onion pieces, coriander leaves, cucumber, grapes or pomegranate etc. It is a matter of opinion, but the real taste of curd rice is obtained without any of these items. All these items retain their own smell and taste and do not integrate themselves with the mixture.

Curd rice, or any other item for that matter, is at its best when three conditions are satisfied. All the ingredients used are to be of good quality. Even if one of the items is of inferior quality, it drags down the overall quality of the item. The utensils or tools used should also be of the ideal size and shape. Working with odd sized utensils or implements/tools is a big pain and those working in kitchen know this quite well. The process of preparation should also be faithfully followed. Compromising with the process will diminish the quality of the items. A few minutes of less heating results in undercooking. A few minutes of over heating will also spoil the items. Thus the right quality of the items prepared is the culmination of three things: quality of the ingredients, using the right tools and ensuring the diligent following of the proper process.

*****

Principles of growing a beans crop or reparation of curd rice is equally applicable to learning and teaching. The objectives of learning are achieved when the following three conditions are fulfilled:

• The first requirement is the availability of proper learning tools. The learning content should be ideal for the objectives and prepared to suit the learner's profile. The tools (teaching or training aids) used in the learning process are also to be matched with the objectives and pace of expected learning. 

• Pre-learning is similar to the preparation made for raising a crop or cooking a dish. Pre-class study or pre-course study provides the proper background for receiving the enhanced learning inputs in face-to-face learning or further learning through other methods.

• Following the prescribed learning process ensures that the learning takes place on the desired lines and full benefit of the learning aids and preparation made for the course is achieved. Compromise in learning process has the same effect of under cooking or over cooking of a dish. 

Just as a good yield is obtained in raising a crop or proper satisfaction is achieved in consuming a well-prepared dish, desired learning outcomes are achieved by following the above three; Proper learning tools or aids, vigorous preparatory learning and faithfully following the prescribed learning process.

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.

Three Mountains and a Stone

The young ascetic had a solitary goal in his life; the one of learning as much as possible during his lifetime. He started his pursuit at a young age and never looked back. He renounced all earthly pleasures and moved forward in his life's mission without interruption. All his time was spent in learning, mastering whatever was learnt and further learning. Days flew fast and he was not even aware of it. Days became years and decades. He continued on his path unmindful of all other things.

Father time waits for none. The ascetic was now at the end of his life span and was a hundred year old. There is a limit to human body and the end for his body was near. Pleased with his application and dedication to learning, Lord Indra appeared before him and wanted to bless him before his separation from the human body. The sage realized that the Lord of the Devatas, Indra was standing before him. He now knew that his end was near. He had no qualms about embracing certain death and renouncing the body. But he was unhappy that he had not succeeded in his mission to learn everything that is there to learn. 

"Time has come for you to leave. You have achieved a lot in your lifetime. You are a model to other learners. You are eligible to enter higher worlds due to your achievements", said Lord Indra.

"Thank you, Lord Indra. I am indeed grateful. I have no worries about death. How I wish I had finished my learning! Unfortunately that is not to be.", said the sage.

"I will make a special boon for you. I will extend your life span by another hundred years. This is not generally done. However, I am impressed by your urge to continue learning. Finish your studies. I will come after another hundred years.", saying so Lord Indra disappeared. 

The sage continued his goal for another hundred years. Time flew and he was not even aware of limitations of time. Lord Indra again appeared before him and repeated his lines. 

"Time has come. You are to move to higher worlds now. I will provide a place of choice for you in heaven", said Lord Indra.

"I am again beholden to you, my Lord. But my learning is not complete. How I wish I had some more time to finish my learning!", said the sage.

"I am extending your life span by another hundred years to complete your learning. But remember, this is the last chance. I will be back after hundred years.", said Lord Indra and disappeared.

Another hundred years flew in learning new things. Time was gone but learning was not complete! Lord Indra dutifully appeared before the sage and asked whether he was now finished. The sage said that still there was a lot to learn and he was far from finished. Lord Indra asked the sage to turn back and look at the scene behind him. As the sage turned, he saw three big mountains before him. Lord Indra asked the stage to pick up a small stone lying near his foot. His instruction was followed by the sage.

"The stone in your hand represents what you have learnt in three hundred years. The three mountains before you represent the amount of unfinished learning. However much I extend your life span, you may not be able to finish your learning.", said Lord Indra.

"I appreciate the enormity of the task, my Lord. But there must be some method of achieving this task. You are the one capable of helping me in this pursuit. Please guide me.", said the sage. 

Lord Indra was pleased with the approach of the sage. He advised him to appeal to the Sun God to help him to learn the essence of all knowledge. The sage sat in penance and prayed for the blessings of the Sun. He then succeeded in his mission by guidance of the Sun.

*****

This is the story of Rishi Bharadwaja. Due his unquenchable thirst for knowledge and achieving the essence of all knowledge, he is recognized as one among the seven top most rishis of the present period. The seven sages are collectively called as "Saptarshis" (The seven sages) and have the responsibility of protecting all knowledge sources till the end of present times (Manvantara).  

Rishi Bharadwaja is credited with texts of many branches of knowledge including Rigveda and Ayurveda. He is a highly revered and loved sage. His reference can be seen in both Ramayana and Mahabharata. Rama and Seethe visit Bharadwaja Ashram and spend some time with him during their Vanavas (life in the woods) period. Sage Bharadwaja had a son through a celestial Nymph by name Ghrutachi. This son was named Dronacharya and was given training in use of weapons and warfare, a training he received from his father initially. Dronacharya had a major role in Mahabharata as a Guru to the Kauravas and Pandavas and the Kurukshetra war.

*****

Sage Bharadwaja's story has many lessons for us. There is no end to learning, is one of them. Continued perseverance in achieving the set goals is another. Finding a short path to understand the essence of learning is one more. There can be many others as well.

We may sometime feel proud about our achievements when certain things we do succeed and bring a sense of elation. Remembering Sage Bharadwaja at such times tempers our sense of pride and instils humbleness in our approach.