We see three kinds of educated people in the world. Some try to earn as much money as possible with the help of their knowledge. Usually they do not teach anything to others very easily. They always see if there is some profit for them. In the present age, teachers of science, doctors etc., belong to this group.

There are others who are very eager to display their knowledge, irrespective of whether the other person is listening to them or not. They are after fame. For them, nothing is as important and valuable than recognition. For example, poets.
There are also some who do not have much desire for money. Nor do they cherish fame and recognition. Still, they do not share their knowledge to others. We can see such people in the spiritual field. This is the third type.

Apparently there is a lot of difference between the first and the second type of people. People belonging to the first category are generally men of status, commonsense and are men of few words. Consequently, they easily command respect.

People of the second group are generally talkative. Although we cannot decisively say that they do not have commonsense, sometimes we will have them. People tend to show false respect and interest to such men, and, these men do not realize this and think that they really have a lot of respect and recognition. Generally, they are not rich. Consequently their status will also be not so high.

However, people belonging to the third category are very different. They have the characteristics of both the groups. Some are very talkative, while others hardly talk. Some are rich and there are some who are not so well to do. Some command respect even though they are not rich and there are also some who are rich, but are not respected. Generally, people of the third category have complex characteristics and are, as such, difficult to analyze.

Let us analyze about the first two groups. Shall we say that the people of the first category are selfish and those belonging to the second group are unselfish? Shall we say that the people of the first group are by nature silent, while the people of the other group are talkative by nature? When we analyze certain situations, we will realize that such crude analysis is not appropriate.

If we take a good look at history, we will realize that there were times when a particular branch of knowledge or a particular trend commanded a big following and admiration in the society. There was a time in our country when poets and scholars of Sanskrit commanded status and admiration. In those days, they were rich, had a lot of comforts and were icons of status. They were generally talked less. Even doctors and engineers did not command such respect. They were not rich and ironically, they tended to be talkative!

When we keep these historical facts in our mind, it becomes clear that people of both groups were basically selfish. However, during a particular time in the history, the society accepted and respected the selfishness of a certain group of people. For example, till very recently, engineers and doctors commanded unmatched respect. However, today, the heart and brain of the youth is filled with computers and software. Why? Because, it is the most profitable field. Therefore, it is considered to be a great field. Software professionals and tutors are looked up with utmost reverence and awe. Nowadays no one remembers mathematics, which in fact is the basis of computers. This is the way the world behaves. It was so yesterday. It is so today and it will be so tomorrow.

It can therefore be said that the difference in the behaviour of persons belonging to the first two groups is basically dependent on the following and admiration they commanded in different periods in history. It is not as though there is a fundamental difference between them. Both are basically selfish. Selfishness takes the form of desire for money or longing for fame and admiration. Hence, it may not be necessary to have two different groups.

Agreed. Both are selfish. So what? Doesn’t the society need them? Of course, it does. In fact, it is because the society needs them that their selfishness gets fulfilled. What is need? It is also a kind of selfishness. Thus, there are two kinds of selfishness here. One- that of the giver, two- that of the receiver. Because both have the same basic raw material (i.e., selfishness), a workable is pact is possible. A dignified name given to such a pact is Guru Dakshina.

Remember that we are not presently discussing about spiritual knowledge. We are discussing about worldly knowledge and about the money transaction involved in imparting it. Because selfishness is the common denominator in both the giver and receiver, what prevails is power or demand. The teachers of a particular branch of knowledge that is in great demand will be able to extract maximum money from those who want to have that knowledge. One who wants that knowledge will not mind spending huge amounts of money. Not only that, he is prepared to spend more money to keep others away from acquiring it. Thus, a competitive business environment is created in the field of education. This is the reality. No one can stop this.

In order to keep under control the mean attitude of people, good governance by the state is necessary. Our ancient sages, who made an in-depth analysis of this aspect, have written books about Rajya Shastra (governance) and Dharma Shastra (codes of conduct).

In those treatises, they have laid down the basic methods for acquiring knowledge from a master. Let us see what they wrote:

Guru shushrooshayaa vidyaa
Pushkalene dhanena vaa
Athavaa vidyayaa vidyaa
Chaturthee nopapadyate

In the above verse, three methods in which knowledge can be acquired have been mentioned.
1. The disciple should serve his master and should acquire knowledge
2. The disciple should offer as much money as the guru asks (as Guru Dakshina) and should acquire knowledge
3. Two learned men can exchange their knowledge.
There is no fourth method at all! – asserts this Sookti.

Among the above three methods, only the second method involves money. Because our ancient sages were not in favour of involving money in education, they have not given priority to this method. The other two methods do not involve money. The third method applies only to those who are already learned in some branch of knowledge. Also, it is not a very common form of acquiring knowledge. Therefore, generally speaking, we are left with one of the first two paths.

The great seers of yore were quite clear about not involving money in education. If money is involved, it will be difficult for politeness to prevail in that society. Education devoid of politeness can yield money and nothing else. It does not promote anything that is important for harmonious co-existence of mankind. If people embrace such a system, there will be no spiritual values left in that country. If there are no spiritual values, enmity with the neighbouring societies is bound to follow. Education or knowledge existing in such mutually antagonistic societies can bring about only social destruction. To prove this point, it is enough if we just remember the nuclear and other warheads adorning the ‘sensitive’ borders of all the countries.

Before nuclear bombs were invented, people used to fight with guns. Before that, they used to fight with swords. Even before that, they used stones for fighting. In those days, when a war broke out, there was no fear that the entire earth would be destroyed. Today’s ‘scientific’ advancements have ensured that such a fear stares us in our face. The so-called scientific achievements are a result of our present education system. What education? An education that is sold in exchange for money.

Our Rishis had imagined that such a situation would arise. They vehemently opposed it. Therefore, they said, "Guru shushrooshayaa vidyaa – a disciple should acquire knowledge only by serving his Guru. The Guru should impart knowledge after having been served by the disciple. This is how the transaction should be. There should be no other method" – they said.

Is it enough if they say? Will the selfishness prevailing in the society allow it to happen that way? No! Therefore, it is imperative that an environment that is congenial for such a system to operate must be created. The government should carefully guard that system. When this happens, the expansion of knowledge may not be as fast as it is now, but certainly it will prevent the society from its journey towards self-destruction.
However, if one sticks to such a system, there may be slowing down of economic progress in the society. In such extraordinary circumstances, the government must have the right to interfere meaningfully. Otherwise, the hands of the government become tied completely. Therefore, the seers of yore gave the second option – "Pushkalena dhanena vaa – i.e., in extraordinary circumstances, expansion of knowledge can be achieved by using money." Who should decide if an extraordinary situation has come? Neither the students nor their parents can decide it. Even the gurus should not make that decision. It should be left to the government, so that, after the difficult phase is over, the government can enforce the first option again.
"This means that the people of the society should surrender their freedom to the government. Why should we bring ourselves to such a situation?" some wise men might think. This Sookti is meant for those who are in the society that is passing through such a difficult phase.

Nirneeyate loukika bodhaneshu
Mithassukhaarthaa guru dakshinaa saa
Paraasu vidyaasu tu saadhanaadhwa
Shramotsukatvam guru dakshinoktaa

When it comes to worldly learning, mutual benefit is the purpose of Guru Dakshina (offerings of fees to the Guru). The amount will be fixed in a mutually beneficially way (by involving the government). However, when it comes to spiritual learning, the interest exhibited by the student when he faces hardship in his pursuit itself is said to be Guru Dakshina (so opine the scriptures). That is, the attitude of the student not to lose heart when faced with difficulties in his spiritual pursuit itself is Guru Dakshina.
Note that the Guru Dakshina or the money involved should be decided by the government. And what should be in the back of the mind when fixing the Guru Dakshina? The Sookti says that it should be for the benefit of one and all. It means, it is not merely the Guru and the students that stand to benefit, but the entire society (represented by the government) should be benefited.

Guru Dakshina does not necessarily mean money. After all, we have discussed as to how, in a society where education is traded with money, there will be long-term harm to its people. Therefore, the Sookti stresses that knowledge should be acquired by serving the master.

All the above discussion pertains to men belonging to the first two groups. Let us now turn our attention to the third category of people.

It was told in the beginning that such people are usually found in the spiritual field only. It is true. Does spiritual learning also be under the control of the government? This is a very tricky question and giving a straightforward and one line answer may not make things clear. Let us analyze it properly.

We are trying to discuss this even as we are living in a society, where it is difficult even to think that it is possible to impart spirituality as a fundamental social education. We have somehow assumed spiritual progress and materialistic advancement cannot go hand in hand, and we have come to a conclusion that materialistic advancement itself is the real sign of progress and intelligence. Being in such a frame of mind, we are trying to discuss this serious topic. Just as one simply accepts the various axioms of mathematics such as the ‘+’, ‘-‘, and other signs and numbers and based on them, understands advanced lessons, we have concluded that spiritual and materialistic progress cannot take place simultaneously. Being in such a society, we are discussing a serious topic. It is therefore necessary to build a strong foundation, upon which we can develop the present discussion.

When an employer hires a person, he pays close attention to several factors before fixing his salary. How much do I have to pay as retirement benefits? What compensation do I have to pay for his family in the event of his death during the period of appointment? How should I make good the loss in case he causes any loss? – these are some of the question that he will have addressed before hiring an employee. Similarly, when a woman becomes a pregnant, she is given good care from the very first month of pregnancy. She is given tonics and nourishing food so that the fetus grows properly. Why do we fail to make suitable arrangements for taking care of the emotions and thought processes that one gets after one reaches one’s fiftieth year? Do we have any plans for those who, after reaching 60 years of age, display a distinct change not only in their way of thinking, but also in their way of life?
Of course, we have thought about them. And what have we done for them? We have built old age homes! We have created ‘professional’ caregivers!! We have collectively shouted that the old are the responsibility of the state!!! So, who can say that we have not prepared our elders (as well as ourselves) for old age?

Good. Very good indeed. But, let us also ask ourselves. Are these arrangements enough to ensure a peaceful death? We are believers of rebirth. We know that we have to take birth as per our Karma. Shouldn’t we ask ourselves if the so called arrangements and preparations – such as a small act of charity or a small favour done to others or the occasional prayers that we do – are enough? Are we sure that these small noble acts can mature into a big mount of gold so that we can have a smooth life in our next birth?

If these questions reach our hearts (instead of merely falling on the ears), churning is bound to begin. If a person in whom such churning takes place happens to be a leader or an intelligent person, some good can happen to the society he lives in. On the other hand, if such churning takes place in the heart of a saint, what results is a great harvest in that society. Our societies were regularly reaping such harvests in the days of yore.

A society which is in such a golden period will not be satisfied by just giving a carrying mother some tonics and nourishing food. Those societies ensured that the pregnant mothers listened to Holy Scriptures. Just as we subject the new born to immunization programmes, they used to sanctify and fortify the child with sacred Veda Mantras. Just as the schools have the scheme of providing nourishing food to the children, the teachers of those societies ensured that the young boys and girls had a good portion of social and spiritual values imbedded in their curricula. Just as we induce competitive spirit in our children, they used to infuse the spirit of responsibility.

Responsibility towards whom? Responsibility towards oneself, towards one’s parents, towards one’s old age, towards one’s society, towards one’s country. It would not stop there. One had to have responsibility towards one’s future generations too.
Valuable theories have always been with the intelligent. But the majority in the society are the common men. For them, actions are more important than theories. When do actions begin? They should begin along with the fundamental education. The rulers must ensure this.

In ancient times, the kings used to have a close watch on the Guru Kulas (hermitages where several students stay with their Guru for many years to acquire knowledge) to see if the students are carrying on their spiritual practices and prayers properly. They also kept a close watch on the learned men to see if they discharged their duty as envisaged in the scriptures. All these were the responsibilities of the rulers. As long as the kings were honest and clean, this system also went on successfully. We know from history that our country had seen a golden age in those days.

Whether it is the bygone era or the present era, the responsibility of ensuring that spiritual education is imparted right from the childhood lies with the government. Unfortunately, we do not have such an opportunity today. Therefore, unless the importance of spiritual education ‘dawns’ on its own on a person (which may be very late in one’s life), and that person starts searching for it, there is no way of any one coming across spiritual knowledge. Therefore, the question of the opportunity of spiritual education in the early years of life does not arise at all! We are in such a time when it is even impossible to think on those lines. Therefore, it has been thoroughly printed in our minds that spiritual education and awakening is a ‘personal’ matter.
This is indeed very unfortunate. What is even more disheartening is, when people who have become very old and weak approach a Guru for rudimentary education in spirituality, the Guru does not have the option of saying no.

There is a highly respected scholar, who is a visiting professor to several universities of different countries. We ask him to be a teacher in the adult education programme in our town. Poor fellow. He does not say no. But, imagine what happens if we make all the learned professors of our country to teach in primary school! Can such a society hope to achieve any progress? This is exactly how we are making use of the great spiritual masters of our times. In other words, we are under-using or even misusing the Sadgurus.

Although this lacuna is present in our societies, although they are endowed with very high level of knowledge, the Sadgurus are teaching us the alphabets of spirituality because, that is what we are asking them to do. We are adamant that it is the duty of the Sadguru to teach anyone and everyone who comes to him seeking spiritual knowledge. Therefore, when people who have become old and therefore weak approach the Sadgurus, they are not able to impart even 1/100th of what they want to. The elderly students do not realize their lacuna and inability. Instead, they safely accuse their Gurus of concealing spiritual knowledge! The gurus on their part continue to teach whoever comes to them, in spite of such blame. However the Gurus don’t care for such a blame and carry on with teaching rudimentary things because they are afraid that if they don’t do so, the society may become even more barren. Because of their persistence, their behaviour may seem weird.

These are the people whom we have classified as the third group of educated people. Because they volunteers (they offer to teach by themselves) they do not have the greed for money as the first group of people have. As they have already reached the pinnacle of spirituality, they are not after fame and recognition (like the people of the second group have). If they don’t need anything why then do they strive?
Just as a mother, who knows that her baby is about to die in a day or two, continues to feed her baby, so do these noble men continue to teach. This is love. This is compassion. This is sacrifice.

Love – Compassion – Sacrifice – these are the three mantras that make the Sadgurus to wander in the streets, looking for people who need help. There is however a small difference between a mother and a Sadguru. A mother can do no more than give her baby milk. But, if a Sadguru wants, he can do anything for his disciple if he realizes that the student is useful?

What does being useful mean? The second part of the Sookti addresses this question.

Paraasu vidyaasu saadhanaadhwa
Shramotsukatvam guru dakshinoktaa

A student is said to be useful if he does not give up his pursuit, come what may. It is enough if a Sadguru comes to know that the student has such determination. If a Guru feels that his disciple will carry out the Sadhana as per his instruction, he will be prepared to do anything for the disciple. If the student achieves the goal by striving hard in the path laid down by the Guru, the Guru will become immensely pleased. He will consider it as his Guru Dakshina (fees). This is the characteristic of a spiritual Guru. To please the Guru in this manner is the characteristic of a real disciple. There is a small story to make this aspect clear.

Emperor Raghu was one of the forefathers of Lord Rama. He amassed great fortune by defeating all the kings on earth. People thought that he was very greedy. King Raghu decided to perform a Yajna. Its name was ‘Vishwajit Yajna". One of the conditions of that Yajna is that one who performs that Yajna should give away all his possessions to his priests.

In those days, performing Yajnas was a symbol of status. Many kings performedYajnas. Some kings performed Vishwajit Yajna also. But they only made a token donation in the end. "How can we perform more Yajnas if we have no money left?" was their argument.

But Raghu was not such a king. At the end of the Yajna, he gave away all his riches. He himself lived a life of a poor man, cooking his food in earthen vessels. He decided to do away with his army and other staff because he could not pay them. The kings of the neighbouring states thought that this was a golden opportunity to destroy Raghu and they attacked him. Being a great warrior, King Raghu fought gallantly and defeated them all. The citizens were dismayed. They were at loss to understand Raghu. Although he lived like a poor man, he never neglected the duties of a king.
During his rule, there lived a sage called Varatantu, who was running a school in the nearby forest. He had a disciple called Koutsa, who under his tutelage, had acquired proficiency in 14 different subjects. The hermitage regularly received groceries from King Raghu as support from the state. Varatantu was happy with what he was getting from the king.

Koutsa, being young and enthusiastic, one day thought that he should offer Guru Dakshina to his master. He went to his Guru and said, "revered master, I want to offer Guru Dakshina. Please tell me how much I should give you. Please don’t hesitate. Whatever amount you say, I will earn and offer at your feet".

Varatantu was not interested in accepting any money from his student. But Koutsa was persistent. He continued to pester his Guru. Finally, Varatantu said, "alright, you have learnt 14 subjects from me. So give me 14 billion gold coins as Guru Dakshina." Varatantu had thought that Koutsa would stop pestering him henceforth and therefore had asked for such a huge sum.

Koutsa was flabbergasted when he heard what his Guru said. Soon he recovered and left the school to earn that sum. He wandered in the forest, thinking how he would get those 14 billion coins. Suddenly, he remembered emperor Raghu. He had heard a lot about him. He knew that Raghu was a charitable person. ‘However charitable he may be, will he give me such a huge amount?’ he wondered. ‘Nothing wrong in trying’ he said to himself and went to Raghu’s kingdom. When he reached there, he came to know that Raghu had become a pauper after performing Vishwajit Yajna. His optimism took a beating. He didn’t give up. He went to Raghu’s residence and when he saw the king, his hope vanished. Raghu looked like a beggar himself. Koutsa decided that it would be useless to ask for anything and was about to leave when Raghu stopped him. "Your name is Koutsa. You are the disciple of Varatantu. You came here to ask for something. But you are leaving without asking. I have never sent anyone empty-handed. Please ask whatever you want".

Koutsa was surprised to hear about himself from the king’s mouth. Slowly he narrated the entire story and said that he had come to ask for 14 billion coins. Now it was Raghu’s turn to become shocked. He recovered soon and said, "Alright. Please be my guest today. I shall arrange for the amount by tomorrow morning."
Koutsa didn’t know what to say. He wanted to laugh out loudly.

Raghu’s mind was racing. He was thinking as to how he could fulfill his promise. Finally he decided to attack Kubera, the lord of wealth. He asked his commander-in-chief to keep the horses and the chariot ready by the next morning.

The next morning, even before sunrise, the treasury officer came running to Raghu’s house. He said, "Something extraordinary has taken place. Last night, when I was sleeping near the treasury as usual, I heard some noise after midnight. I woke up and opened the treasury door. I could see gold coins falling from the roof. I stood there, unable to move. When the room was full, the downpour stopped. I didn’t know what to do. I closed the door and came running to you.

King Raghu smiled and said, "Kubera, the Lord of Wealth must have done this. Now, take a few carts and load those coins on to them and bring them here. I will go and fetch Koutsa by then".

By the time Raghu returned with Koutsa, the carts carrying gold coins had arrived. "My dear Koutsa, here are the gold coins. It is all yours. Take them immediately."
"How much is there?" asked Koutsa. Raghu said, "It doesn’t matter, it is all yours". But Koutsa was adamant. He insisted that he wanted to know how much was there. Finally, one of the ministers said, "May be, there are about a hundred billion coins".
Koutsa almost fainted when he heard this. He said, "O! King! All that I want is 14 billion coins. I will not take even a coin more than that".

"No! this is all yours. I cannot take even one coin from that. After offering 14 billion coins to your Guru, you may keep the rest" insisted the king. They argued for a long time. Neither budged an inch.

Sage Varatantu appeared on the scene. People thought that Varatantu would take those coins and that the debate would finally come to an end. But what Varatantu said surprised one and all. He said, "O King! By your gracious support, our school is functioning well. There are no problems. In fact, it is because of your compassion that Koutsa could study well and achieve mastery over 14 different subjects. But unfortunately, he did not grasp the real meaning and purpose of education. Desire for money was still there in his mind. Therefore, he insisted that he would offer me Guru Dakshina and that I should accept it. In order to make him understand the real essence of education, I gave him an uphill task. I knew that he would approach you. Your simple living style despite being a King, has opened his eyes and made him averse to money. Therefore he is saying that he does not want to keep anything for himself. Now his education is complete. I am satisfied. Your efforts in supporting our school have also yielded the desired results. I don’t want this money. Neither does my student need this money. Even you don’t need this. Send this all to the treasury. All that I want from you is this: send good students to me and Koutsa. This is your responsibility. To teach them is our responsibility"

This wonderful episode highlights the importance of the role of the ruler in education. It also shows as to what type of Guru Dakshina a true Guru expects from a disciple. This is the concept elucidated in the second half of the Sookti.

May the message of the above Sookti reach your hearts. May Lord Dattatreya bless mankind with a mind that aspires for such a knowledge that is useful to everyone in the society. Jaya Guru Datta.
Sri Swamiji.

Jaya Guru Datta.

Sri Swamiji