Real education consists in drawing the best out of yourself. What better book can there be than the book of humanity? [1]
National Education
So many strange things have been said about my views on national
education, that it would perhaps not be out of place to formulate them before
the public.
In my opinion the existing system of education is defective, apart
from its association with an utterly unjust Government, in three most important
matters:
(1) It is based upon foreign culture to the almost entire exclusion of
indigenous culture.
(2) It ignores the culture of the heart and the hand, and confines
itself simply to the head.(3) Real education is impossible through a foreign
medium.
Let us examine the three defects. Almost from the commencement, the
text-books deal, not with things the boys and the girls have always to deal
with in their homes, but things to which they are perfect strangers. It is not
through the text-books, that a lad learns what is right and what is wrong in
the home life. He is never taught to have any pride in his surroundings. The
higher he goes, the farther he is removed from his home, so that at the end of
his education he becomes estranged from his surroundings. He feels no poetry
about the home life. The village scenes are all a sealed book to him. His own
civilization is presented to him as imbecile, barbarous, superstitious and
useless for all practical purposes. His education is calculated to wean him
from his traditional culture. And if the mass of educated youths are not
entirely denationalized, it is because the ancient culture is too deeply
embedded in them to be altogether uprooted even by an education adverse to its
growth. If I had my way, I would certainly destroy the majority of the present
text-books and cause to be written text-books which have a bearing on and
correspondence with the home life, so that a boy as he learns may react upon
his immediate surroundings.
Secondly, whatever may be true of other countries, in India at any
rate where more than eighty par cent of the population is agricultural and
another ten per cent industrial, it is a crime to make education merely
literary and to unfit boys and girls for manual work in after-life. Indeed I
hold that as the larger part of our time is devoted to labour for earning our
bread, our children must from their infancy be taught the dignity of such
labour. Our children should not be so taught as to despise labour. There is no
reason, why a peasant’s son after having gone to a school should become useless
as he does become as agricultural labourers. It is a sad thing that our school
boys look upon manual labour with disfavor, if not contempt. Moreover, in
India, if we expect, as we must every boy and girl of school-going age to
attend public schools, we have not the means to finance education in accordance
with the existing style, nor are million of parents able to pay the fees that
are at present imposed. Education to be universal must therefore be free. I
fancy that even under an ideal system of government, we shall not be able to
devote two thousand million rupees which we should require for finding
education for all the children of school-going age. It follows, therefore, that
our children must be made to pay in labour partly or wholly for all the
education they receive. Such universal labour to be profitable can only be (to
my thinking) hand-spinning and hand-weaving. But for the purposes of my
proposition, it is immaterial whether we have spinning or any other form of
labour, so long as it can be turned to account. Only, it will be found upon
examination, that on a practical, profitable and extensive scale, there is no
occupation other than the processes connected with cloth-production which can
be introduced in our schools throughout India.
The introduction of manual training will serve a double purpose in a
poor country like ours. It will pay for the education of our children and teach
them an occupation on which they can fall back in after-life, if they choose,
for earning a living. Such a system must make our children self-reliant.
Nothing will demoralize the nation so much as that we should learn to despise
labour.
One word only as to the education of the heart. I do not believe, that
this can be imparted through books. It can only be done through the living
touch of the teacher. And, who are the teachers in the primary and even
secondary schools? Are they men and women of faith and character? Have they
themselves received the training of the heart? Are they ever expected to take
care of the permanent element in the boys an girls placed under their charge?
Is not the method of engaging teachers for lower schools an effective bar
against character? Do the teachers get even a living wage? And we know, that
the teachers of primary schools are not selected for their patriotism. They
only come who cannot find any other employment.
Finally, the medium of instruction. My views on this point are too
well known to need restating. The foreign medium has caused brain-fag, put an
undue strain upon the nerves of our children, made them crammers and imitators,
unfitted them for original work and thought, and disabled them for filtrating
their learning to the family or the masses. The foreign medium has made our children
practically foreigners in their own land. It is the greatest tragedy of the
existing system. The foreign medium has prevented the growth of our
vernaculars. If I had the powers of a despot, I would today stop the tuition of
our boys and girls through a foreign medium, and require all the teachers and
professors on pain of dismissal to introduce the change forthwith. I would not
wait for the preparation of text-books. They will follow the change. It is an
evil that needs a summary remedy.
My uncompromising opposition to the foreign medium has resulted in an
unwarranted charge being levelled against me of being hostile to foreign
culture or the learning of the English language. No reader of Young India could
have missed the statement often made by me in these pages, that I regard
English as the language of international commerce and diplomacy, and therefore
consider its knowledge on the part of some of us as essential. As it contains
some of the richest treasures of thought and literature, I would certainly
encourage its careful study among those who have linguistic talents and expect
them to translate those treasures for the nation in its vernaculars.
Nothing can be farther from my thought than that we should become
exclusive or erect barriers. But I do respectfully contend that an appreciation
of other cultures can fitly follow, never precede, an appreciation and
assimilation of our own. It is my firm opinion that no culture has treasures so
rich as ours has. We have not known it, we have been made even to deprecate its
study and depreciate its value. We have almost ceased to live it. An academic
grasp without practice behind it is like an embalmed corpse, perhaps lovely to
look at but nothing to inspire or ennoble. My religion forbids me to belittle or
disregard other cultures, as it insists under pain of civil suicide upon
imbibing and living my own. [2]
The Cause of the Vernaculars
It is evident that unless we advance this cause, we shall not be able
to remove the growing intellectual and cultural gulf between our men and women
and between the classes and the masses. It is also equally certain that the
vernacular medium alone can stimulate originality in thought in the largest
number of persons. [3]
Religious Instruction and the State
Q. Should religious instruction form part of the school curriculum as
approved by the state? Do you favour separate schools for children belonging to
different denominations for facility of religious instruction? Or, should religious
instruction be left in the hands of private bodies? If so, do you think it is
right for the state to subsidize such bodies?
A. As to this question Gandhiji said that he did not believe in state
religion even though the whole community had one religion. The state
interference would probably always be unwelcome. Religion was purely a personal
matter. There were in reality as many religions as minds. Each mind had a
different conception of God from that of the other.
He was also opposed to state aid, partly or wholly, to religious
bodies. For he knew that an institution or group, which did not manage to
finance its own religious teaching, was a stranger to true religion. This did
not mean that the state schools would not give ethical teaching. The fundamental
ethics were common to all religions. [4]
I do not believe that the state can concern itself or cope with
religious instruction. I believe that religious education must be the sole
concern of religious associations. Do not mix up religion and ethics. I believe
that fundamental ethics is common to all religions. Teaching of fundamental
ethics is undoubtedly a function of the state. By religion I have not in mind
fundamental ethics but what goes by the name of denominationalism. We have
suffered enough from state-aided religion and a state church. A society or a
group, which depends partly or wholly on state aid for the existence of its
religion, does not deserve or, better still, does not have any religion worth
the name. I do not need to give any illustrations in support of this obvious
truth as it is to me. [5]
Religion was a personal matter and if we succeeded in confining it the
personal plane, all would be well in our political life. [6]
Character-building, First
Q.What is your goal in education when India obtains self-rule?
A. Character- building. I would try to develop courage, strength,
virtue, to ability to forget oneself in working towards great aims. This is
more important than literacy, academic learning is only a means to this greater
end. That is why India’s great lack of literacy, deplorable as it is, does not
appeal to me nor make me feel that India is unfit for self-rule.
Q. Would you try to bring about any specific kind of social
organization through education?
A. I would feel that if we succeed in building the character of the
individual, society will take care of itself. I would be quite willing to trust
the organization of society to individuals so developed.
Q. In developing the new national spirit in India would you like to
make patriotic feelings so strong that duty to one’s country would be a higher
good than obeying one’s personal conscience?
A. I hope that will never be. One’s own inner convictions come first
always. But in a nation where character is developed in all individuals, there
can be no conflict between the dictates of one’s ownconscience and those of the
State. [7]
The place of Literacy
Literary training by itself adds not an inch to one’s moral height and
character- building is independent of literary training. [8]
824.What is literary training worth if it cramp and confine us at a
critical moment in national life? Knowledge and literary training are no
recompense for emasculation. [9]
Let them (students) realize that learning without courage is like a
waxen statue beautiful to look at but bound to melt at the least touch of a hot
substance. [10]
But although much good and useful work can be done without a knowledge
of the three R's, it is my firm belief that we cannot always do without such
knowledge. It develops and sharpens one's intellect, and it increases our
capacity of doing good. I have never placed an unnecessarily high value on the
knowledge of the three R's. I am only attempting to assign its proper place to
it. I have pointed out from time to time that there is no justification for men
to deprive women of, or to deny to them ,equal rights on the ground of their
illiteracy. But education is essential for enabling women to assert these
natural rights, to exercise them wisely, and to work for their expansion;
again, the true knowledge of self is unattainable by the millions who lack such
education. Many a book is full of innocent pleasure, and this will be denied to
us without education. It is no exaggeration to say that a human being without
education is not far removed from an animal. Education, therefore, is necessary
for women as it is for men. [11]
I am not sure that it is not better for the children to have much of
the preliminary instruction imparted to them vocally. To impose o children of
tender age a knowledge of the alphabet and the ability to read before they can
gain general know-ledge is to deprive them, whilst they are fresh, of the power
of assimilating instruction by word of mouth. [12]
This utterly false idea that intelligence can be developed only
through book-reading should give place to the truth that the quickest
development of the mind can be achieved by artisan’s work being learnt in a
scientific manner. True development of the mind commences immediately the
apprentice is taught at every step why a particular manipulation of the hand or
a tool is required. The problem of the unemployment of students can be solved
without difficulty, if they will rank themselves among the common labourers. [13]
Basic Education
I hold that true education of the intellect can only come through a
proper exercise and training of the bodily organs, e.g. hands, feet, eyes,
ears, nose, etc. In other words an intelligent use of the bodily organs in a
child provides the best and quickest way of developing his intellect. But
unless the development of the mind and body goes hand in hand with prove to be
a prove to be a poor lop-sided affair. By spiritual training I mean education
of the heart. A proper and all-round development of the mind, therefore, can
take place only when it proceeds pari passu with the education of the physical
and spiritual faculties of the child. They constitute an indivisible whole.
According to this theory, therefore, it would be a gross fallacy to suppose that
they can be developed piecemeal or independently of one another. [14]
By education I mean an all-round drawing out of the best in child and
man-body, mind and spirit. Literacy is not the end of education nor even the
beginning. It is only one of the means whereby man and woman can be educated.
Literacy in itself is no education. I would therefore begin the child’s
education by teaching it a useful handicraft and enabling it to produce from
the moment it begins its training. Thus every school can be made
self-supporting, the condition being that the state takes over the manufactures
of these schools.
I hold that highest development of the mind and the soul is possible
under such a system of education. Only every handicraft has to be taught not
merely mechanically as is done today but scientifically, i.e. the child should
know the why and the wherefore of every process. I am not writing this without
some confidence, because it has the backing of experience. This method is being
adopted more or less completely wherever spinning is being taught to workers. I
have myself taught sandal-making and even spinning on these lines with good
results. This method does not exclude o these lines with good results. This
method does not exclude a knowledge of history and geography. But I find that
this is best taught by transmitting such general information by word of mouth.
One imparts ten times as much in this manner as by reading and writing. The
signs of the alphabet may be taught later when the pupil has learnt to
distinguish wheat from chaff and when he has somewhat developed his or her
tastes. This is a revolutionary proposal but it saves immense labour and
enables a student to acquire in one year what he may take much longer to learn.
This means all-round economy. Of course the pupil learns mathematics whilst he
is learning his handicraft.
I attach the greatest importance to primary education which according
to my conception should be equal to the present matriculation less English. [15]
We have up to now concentrated on stuffing children’s minds with all
kinds of information, without ever thinking of stimulating and developing them.
Let us now cry a halt and concentrate on education the child properly through
manual work, not as a side activity, but as the prime means of intellectual
training. You have to train the boys in one occupation or another. Round this
special occupation you will train up his mind, his body, his handwriting, his
artistic sense, and so on. He will be master of the craft he learns. [16]
The scheme that I wish to place before you today is not the teaching
of some handicraft side with so-called liberal education. I want that the whole
education should be imparted through some handicraft or industry. It might be
objected that in the middle ages only handicrafts were taught to the students;
but the occupational training, then, was far from serving an educational
purpose. The crafts were taught only for the sake of the crafts, without any
attempt to develop the intellect as well. In this age those born to certain
professions had forgotten them, had taken to clerical careers and were lost to
countryside. The remedy lies in imparting the whole art and science of a craft
through practical training and there through imparting the whole education.
I am very keen on finding the expenses of a teacher through the
product of the manual work of his pupils, because I am convinced that there is
no other way to carry education to crores of our children. We cannot wait until
we have the necessary revenue and until the Viceroy reduces the military
expenditure. You should bear in mind that this primary education would include
the elementary principles of sanitation, hygiene, nutrition, of doing their won
work, helping parents at home etc. The present generation of boys know no clean
lines, no self-help, and are physically weak. I would therefore, give
compulsory physical training through musical drill.[17]
I am a firm believer in the principle of free and compulsory primary
education For India. I also hold that we shall realize this only by teaching
the children useful vocation and utilizing it as a means for cultivating their
mental, physical and spiritual faculties. Let no one consider these economic
calculations in connection with education as sordid or out of place. There is
nothing essentially sordid about economic calculations. True economics never
militates against the highest ethical standard, just as true ethics to be worth
its name must at the same time, be also good economics. [18]
What kinds of vocation are the fittest for being taught to children in
urban schools? There is no hard and fast rule about it. But my reply is clear.
I want to resuscitate the villages of India. Today our villages have become a
mere appendage to the cities. They exist, as it were, to be exploited by the
latter and depend on the latter's sufferance. This is unnatural. It is only
when the cities realize the duty of making an adequate return to the villages
for the strength and sustenance which they derive from them, instead of
selfishly exploiting them, that a healthy and moral relationship between the
two will spring up. And if the city children are to play their part in this great
and noble work of social reconstruction, the vocations through which they are
to achieve their education ought to be directly related to the requirements of
the villages. So far as I can see, the various processes of cotton manufacture
from ginning and cleaning of cotton to the spinning of yarn, answer this test
as nothing else does. Even today the cotton is grown in the villages and is
ginned and spun and converted into cloth in the cities. But the chain of
processes which cotton undergoes in the kills from the beginning to the end
constitutes a huge tragedy of waste in men, materials and mechanical power.My
plan to impart primary education through the medium of village handicrafts like
spinning and carding, etc. is thus conceived as the spearhead of a silent
social revolution fraught with most far-reaching consequences. It will provide
a healthy and moral basis of relationship between the city and the village and
thus go a long way towards eradicating some of the worst evils of the present
social insecurity and poisoned relationship between the classes. It will check
the progressive decay of our villages and lay the foundation of a just social
order in which there is no unnatural division between the 'haves' and the
'have-nots' and everybody is assured of a living wage and the right to freedom.
And all this would be accomplished without the horror of a bloody class war or
a colossal capital expenditure such as would be involved in the mechanization
of a vast continent like India. Nor would it entail a helpless dependence on
foreign imported machinery of technical skill. Lastly, by obviating the
necessity for highly specialized talent, it would place the destiny of the
masses, as it were, in their own hands. But who will bell the cat? Will the
city-folk listen to me at all? Or, will mine remain a mere cry in the
wilderness? Replies to these and similar questions will depend more on lovers
of education like my correspondent living in cities than on me. [19]
Higher Education
I would revolutionize college education and relate it to national
necessities. There would be degrees for mechanical and other engineers. They
would be attached to the different industries which would pay for the training
of the graduates they need. Thus the Tatas would be expected to run a college
for training engineers under the supervision of the state, the mill
associations would run among them a college for training graduates whom they
need. Similarly for other industries that may be named. Commerce will have its
college. There remain arts, medicine and agriculture. Several private arts
colleges are today self-supporting. That State would. Therefore, cease to run
its own. Medical colleges would be attached to certified hospitals. As they are
popular among moneyed men they may be expected by voluntary contributions to
support medical colleges. And agricultural colleges to be worthy of the name
must be self-supporting. I have a painful experience of some agricultural
graduates. Their knowledge is superficial. They lack practical experience. But
if they had their apprenticeship on farms which are self-sustained and answer
the requirements of the country, they would not have to gain experience after
getting their degrees and at the expense of their employers. [20]
The Rt. Hon. Shri Srinivasa Shastri has criticized, as he had a
perfect right to do, the views I timidly and very briefly expressed some time
ago on higher education. I entertain a very high regard for him as man, patriot
and scholar. It is therefore always painful to me when I find myself
disagreeing with him. And yet duty compels me to re-express my views on higher
education more fully than before, so that the reader may make out for himself
the difference between his views and mine.
I admit my limitations. I have no university education worth the name.
My high school career was never above the average, I was thankful if I could
pass my examinations. Distinction in the school was beyond my aspiration.
Nevertheless I do hold very strong views on education in general, including
what is called higher education. And I own it to the country that my views
should be clearly known and taken for what they may be worth. I must shed the
timidity that has led almost to self-suppression. I must not fear ridicule and
even loss of popularity or prestige. If I hide my belief, I shall never correct
errors of judgment. I am always eager to discover them and more than eager to
correct them.
Let me now state my conclusions held for a number of ears and enforced
wherever I had opportunity of enforcing them:
(1) I am not opposed to education even of the highest type attainable
in the world.
(2) The state must pay for it wherever it has definite use for it.
(3) I am opposed to all higher education being paid for from the
general revenue.
(4) It is my firm conviction that the vast amount of the so-called
education it arts, given in our colleges, is sheer waste and has resulted in
unemployment among the educated classes. What is more, it has destroyed the
health, both mental and physical, of the boys and girls who have the misfortune
to go through the grind in our colleges.
(5) The medium of a foreign language through which higher education
has been imparted in India has caused incalculable intellectual and moral
injury to the nation. We are too near our own times to judge the enormity of
the damage done. And we judges-an almost impossible feat.
I must give my reasons for the conclusions set forth above. This I can
best do, perhaps, by giving a chapter from my own experience.
Up to the age of 12 all the knowledge I gained was through Gujarati,
my mother tongue. I knew then something of Arithmetic, History and Geography.
Then I entered a High school. For the first three years the mother tongue was
still the medium. But the school-master’s business was to drive English into
the pupil’s head. Therefore more than half of our time was given to learning
English and mastering its arbitrary spelling and pronunciation. It was a
painful discovery to have to learn a language that was not pronounced as it was
written. It was a strange experience to have to learn the spelling by heart.
But that is by the way, and irrelevant to my argument. However, for the first
three years, it was comparatively plain sailing. The pillory began with the
fourth year. Everything had to be learnt through English-Geometry, Algebra,
Chemistry, Astronomy, History, and Geography. The tyranny of English was so
great that even Sanskrit or Persian had to be learnt through English, not
through the mother tongue. If any boy spoke in the class in Gujarati which he
understood, he was punished. It did not matter to the teacher if a boy spoke
bad English which he could neither pronounce correctly nor understand fully.
Why should the teacher worry? His own English was by no means without blemish.
It could not be otherwise. English was as much a foreign language to him as to
his pupils. The result was chaos. We the boys had to learn many things by
heart, though we could not understand them fully and often not at all. My head
used to reel as the teacher was struggling to make his exposition on Geometry
understood by us. I could make neither head nor tail of Geometry till we
reached the 13th theorem of the first book of Euclid. And let me confess to the
reader that in spite of all my love for the mother tongue, I do not to this day
know the Gujarati equivalents of the technical terms of Geometry, Algebra and
the like. I know now that what I took four years to learn of Arithmetic,
Geometry, Algebra, Chemistry and Astronomy, I should have learnt easily in one
year, if I had not to learn them through English but Gujarati. My grasp of the
subjects would have been easier and clearer. My Gujarati vocabulary would have
been richer. I would have made use of such knowledge in my own home. This
English medium created an impassable barrier between me and the members of my
family, who had not gone through English schools. My father knew nothing of
what I was doing. I could not, even if I had wished it, interest my father in
what I was learning. For though he had ample intelligence, he knew not a word
of English. I was fast becoming a strange in my own home. I certainly became a
superior person. Even my dress began to undergo imperceptible changes. What
happened to me was not an uncommon experience. It was common to the majority.
The first three years in the High School made little addition to my
stock of general knowledge. They were a preparation for fitting the boys for
teaching them everything through English. High schools were schools for
cultural conquest by the English. The knowledge gained by the three hundred
boys of my High School became a circumscribed possession. It was not for
transmission to the masses. A word about literature. We had to learn several
books of English prose and English poetry. No doubt all this was nice. But that
knowledge has been of no use to me in serving or bringing me in touch with the
masses .I am unable to say that if I should have missed a rare treasure. If I
had, instead, passed those precious seven years in mastering Gujarati and had
learnt Mathematics, sciences and Sanskrit and other subjects through Gujarati,
I could easily have shared the knowledge so gained with my neighbours. I would
have enriched Gujarati, and who can say that I would not have, with my habit of
application and my inordinate love for the country and mother tongue, made a
richer and greater contribution to the service of the masses?
I must not be understood to decry English or noble literature. The
columns of the Harijan are sufficient evidence of my love of English. But the
nobility of its literature climate or the scenery of England can avail her.
India has to flourish in her own climate and scenery and her own literature, even
though all the three may be inferior to the English climate, scenery and
literature. We and our children must build on our own heritage. If we borrow
another, we impoverish our own. We can never grow on foreign victuals. I want
the nation to have the treasures contained in that language, and for that
matter in the other languages of the world, through its own vernaculars. I do
not need to learn Bengali in order to know the beauties of Rabindranath’s
matchless productions. I get them through good translations. Gujarati boys and
girls do not need to learn Russian to appreciate Tolstoy’s short stories. They
learn them through good translations. It is the boast of Englishmen that the
best of the world’s literary output is in the hands of that nation in simple
English inside of a week its publication. Why need I learn English to get at
the best of what Shakespeare and Milton thought and wrote?
It would be good economy to set apart a class of students whose
business would be to learn the best of what is to be learnt in the different
languages of the world and give the translation in the vernaculars. Our masters
chose the wrong way for us, and habit has made the wrong appear as right.I find
daily proof of the increasing and continuing wrong being dome to the millions
by our false de-Indianizing education. Those graduates who are my valued
associates themselves flounder when they have to give expression to their
innermost thoughts. They are strangers in their own homes. Their vocabulary in
the mother tongue is so limited that they cannot always finish their speech
without having recourse to English words and even sentences. Nor can they exist
without English books. I cite the case of my companions to show how deep the
evil has gone. For we have made a conscious effort to mend ourselves.
It has been argued that the wastage that occurs in our colleges need
not worry us if, out of the collegians, one Jagadish Bose can be produced by
them. I should freely subscribe to the argument, if the wastage was
unavoidable. I hope I have shown that it was and is even now avoidable.
Moreover the creation of a Bose does not help the argument. For Bose was not a
product of the present education. He rose in spite of the terrible handicaps
under which he had to labour. And his knowledge became almost intransmissible
to the masses. We seem to have come to think that no one can hope to be like a
Bose unless he knows English. I cannot conceive a grosser superstition than
this. No Japanese feels so helpless as we seem to do.Nothing but a heroic
remedy can deal with the deep-seated evil which I have endeavoured to describe.
The Congress Ministers can, if they will, mitigate it, if they cannot remove
it.
Universities must be made self-supporting The State should simply
educate those whose services it would need. For all other branches of learning
it should encourage private effort. The medium of instruction should be altered
at once and at any cost, the provincial languages being given their rightful
place. I would prefer temporary chaos in higher education to the criminal waste
that is daily accumulating.
In order to enhance the status and the market-value of the provincial
languages, I would have the language of the law courts to be the language of
the law courts to be the language of the province where the court is situated.
The proceedings of the provincial legislatures must be in the language, or even
in the languages, of the province where a province has more than one language
within its borders. I suggest to the legislators that they could, by enough
application, inside of a month, understand the languages of their provinces.
There is nothing to prevent a Tamilian from easily learning the simple grammar
and a few hundred words of Telugu, Malayalam and Kanarese, all allied to Tamil.
At the centre Hindustani must reign supreme.
In my opinion this is not a question to be decided by academicians.
They cannot decide through what language the boys and girls of a place are to
be educated. That question is already decided for them in every free country.
Nor can they decide the subjects to be taught. That depends upon the wants of
the country to which they belong. Theirs is the privilege of enforcing the
nation's will in the best manner possible. When this country becomes really
free, the question of medium will be settled only one way. The academicians
will frame the syllabus and prepare text-books accordingly. And the products of
the education of a free India will answer the requirements of the country as
today they answer those of the foreign ruler. So long as we the educated
classes play with this question, I very much fear we shall not produce the free
and healthy India of our dream. We have to grow by strenuous effort out of our
bondage, whether it is educational, economical, social or political. The effort
itself is three-fourths of the battle.
Thus I claim that I am not an enemy of higher education. But I am an
enemy of higher education as it is given in this country. Under my scheme there
will be more and better libraries, more and better laboratories, more and
better research institutes. Under it we should have an army of chemists,
engineers and other experts who will be real servants of the nation, and answer
the varied and growing requirements of a people who are becoming increasingly conscious
of their rights and wants. And all these experts will speak, not a foreign
tongue, but the language of the people. The knowledge gained by them will be
the common property of the people. There will be truly original work instead of
mere imitation. And the cost will be evenly and justly distributed. [21]
The Future Culture of India
The Indian culture of our times is in the making. Many of us are
striving to produce a blend of all the cultures which seem today to be in clash
with one another. No culture can live, if it attempts to be exclusive. There is
no such thing as pure Aryan culture in existence today in India. Whether the
Aryans were indigenous to India or were unwelcome intruders, does not interest
me much. What does interest me is the fact that my remote ancestors blended
with one another with the utmost freedom and we of the present generation are a
result of that blend. Whether we are doing any good to the country of our birth
and the tiny globe which sustains us or whether we are a burden, the future
alone will show. [22]
I do not want my house to be walled in on all sides and my windows to
be stuffed. I want the cultures of all lands to be blown about my house as
freely as possible. But I refuse to be blown off my feet by any. I would have
our young men and women with literary tastes to learn as much f English and
other world-languages as they like, and then expect them to give the benefits
of their learning to India and to the world like a Bose, a Roy or the Poet
himself. But I would not have a single Indian to forget, neglect or be ashamed
of his mother tongue, or to feel that he or she cannot think or express the
best thoughts in his or her own vernacular. Mine is not a religion of the
prison-house. [23]
The (Gujarat) Vidyapith does not propose merely to feed on, or repeat,
the ancient cultures. It rather hopes to build a new culture based on the
traditions of the past and enriched by the experience of later times. It stands
for synthesis of the different cultures that have come to say in India, that
have influenced Indian life, and that, in their turn, have themselves been
influenced be the spirit of the soil. This synthesis will naturally be of the
Swadeshi type, where each culture is assured its legitimate place, and not of
the American pattern, where one dominant culture absorbs the rest, and where
the aim is not towards harmony, but towards an artificial and forced unity. [24]
[1]
-H, 30-3-34, 55.
[2] -
YI, 1-9-21, 276
[3] —YI,
2I-4-20, Tagore, 465.
[4] –H,
I6-3-47, 63.
[5]
—H, 23-3-47, 76.
[6]
–H,31-8-47, 303.
[7]
—Carlton Wash-burne: Remakers of Mankind. (1932), PP.104-05.
[8] —YI,1-6-21,
172.
[9]
–YI,21-6-28, 205.
[10] –YI,12-7-28,236.
[11] -
(Speech delivered on 20-2-18) WSI,3.
[12] -
YI, I6-9-26, 323.
[13] —H,
9-1-37, 386.
[14] —H,
8-5-37, 104.
[15] -
H, 31-7-37, 197.
[16] –H,
18-9-37, 261.
[17] .—Ed,
Rec., 61-63 or H, 30-10-37, 323
[18] –H,
9-10-37, 292.
[19] -
H, 9-10-37, 293.
[20] —H,
31-7-37, 197.
[21] –H,
9-7-38, 176.
[22] –H,
9-5-36,100.
[23] –YI,
1-6-21, 170.
[24] –YI,
17-11-20, Tagore, 45.