Appointment with Kalidasa

Author(s): G K Bhatt
Publisher: L D Indology Ahmedabad

Page 94

World of Thought
81
are many people who, once they attain a position of honour, are in perpetual worry and endeavour to maintain that position at all costs. Were a rival to pick up some controversy with them, in stead of meeting the challenge to their knowledge with a forceful show of intellect, they try to bypass the discussion; and they pretend not to have heard any censure or adverse criticism. Such an attitude on the part of a teacher is selfish and mean. The purpose of learning is to spread the light of knowledge. If, therefore, some selfish and self-satisfied teachers were to hide behind their once-acquired knowledge or the position they were lucky to get, their so-called scholarship will be nothing but an instrument of livelihood. It is difficult to call such people teachers or preceptors; they are, in fact, merchants selling the merchandise of knowledge.'80 The Upanişadic statement, 'A learned man who has known the joy of the highest knowledge has no fear from any quarter !81 must be interpreted in everyday context to mean that a truly learned man is not afraid of challenges, controversies or criticisms.
It is natural that two persons who have identical knowledge or qualifications should entertain mutual competition and rivalry. 82 It will be unfortunate if one were in a high position and the other, equally competent, were to be ignored or discarded. And if the discarded person were to be envious of the other, it would be natural in the light of human psychology; it would also indicate self confidence. It is the reason why competitive spirit runs among persons who are equally qualified but are placed high and low by circumstances. Of course, the final test of knowledge is the considered judgement of the experts in the particular field. Many people may succeed in parading their knowledge or skill before an assembly of half-baked or mediocre men. A man of real sound learning, of firm and quick intellectual grasp and of transparent skill in imparting knowledge to others, would stand the test before an assembly of the learned. The true test of knowledge is a fire-test. Pure gold is not blackened by the flames of fire. A man whose knowledge and skill are not tarnished in the fire-test given by the experts is a truly learned man.83
Intellectual grasp of knowledge and the ability to impart it are different things : and not every teacher does have both. Teachers are, therefore, of different kinds. Some have a deep and comprehensive knowledge of their own subject, but lack the ability to teach; there are others who have masterly skill in imparting to the pupil what they know, and this skill is so impressive that one forgets to gauge the depth of their real learning; in the opinion of paņdita-Kauśiki, or rather of Kālidāsa, a teacher who possesses both the qualities, sound and profound knowledge of the subject and a matchless ability to put it across, is an ideal teacher, one who must be placed at the head of all preceptors.84
If Kālidāsa expects such sterling qualities from a teacher, he has some expectations about a pupil too. Were the teacher not to get a pupil worthy of his calibre, what chance is there for his learning and skill to scintillate with brilliance ? A rain