Part 1 (2/2)

[1] Ranchi, September 25, 1917.

VERNACULARS AS MEDIA OF INSTRUCTION[2]

It is to be hoped that Dr. Mehta's labour of love will receive the serious attention of English-educated India. The following pages were written by him for the _Vedanta Kesari_ of Madras and are now printed in their present form for circulation throughout India. The question of vernaculars as media of instruction is of national importance; neglect of the vernaculars means national suicide. One hears many protagonists of the English language being continued as the medium of instruction pointing to the fact that English-educated Indians are the sole custodians of public and patriotic work. It would be monstrous if it were not so. For the only education given in this country is through the English language. The fact, however, is that the results are not all proportionate to the time we give to our education. We have not reacted on the ma.s.ses. But I must not antic.i.p.ate Dr. Mehta. He is in earnest. He writes feelingly. He has examined the pros and cons and collected a ma.s.s of evidence in support of his arguments. The latest p.r.o.nouncement on the subject is that of the Viceroy. Whilst His Excellency is unable to offer a solution, he is keenly alive to the necessity of imparting instruction in our schools through the vernaculars. The Jews of Middle and Eastern Europe, who are scattered in all parts of the world, finding it necessary to have a common tongue for mutual intercourse, have raised Yiddish to the status of a language, and have succeeded in translating into Yiddish the best books to be found in the world's literature. Even they could not satisfy the soul's yearning through the many foreign tongues of which they are masters; nor did the learned few among them wish to tax the ma.s.ses of the Jewish population with having to learn a foreign language before they could realise their dignity. So they have enriched what was at one time looked upon as a mere jargon--but what the Jewish children learnt from their mothers--by taking special pains to translate into it the best thought of the world. This is a truly marvellous work. It has been done during the present generation, and Webster's Dictionary defines it as a polyglot jargon used for inter-communication by Jews from different nations.

But a Jew of Middle and Eastern Europe would feel insulted if his mother tongue were now so described. If these Jewish scholars have succeeded, within a generation, in giving their ma.s.ses a language of which they may feel proud, surely it should be an easy task for us to supply the needs of our own vernaculars which are cultured languages. South Africa teaches us the same lesson. There was a duel there between the Taal, a corrupt form of Dutch, and English. The Boer mothers and the Boer fathers were determined that they would not let their children, with whom they in their infancy talked in the Taal, be weighed down with having to receive instruction through English. The case for English here was a strong one. It had able pleaders for it. But English had to yield before Boer patriotism. It may be observed that they rejected even the High Dutch. The school masters, therefore, who are accustomed to speak the published Dutch of Europe, are compelled to teach the easier Taal.

And literature of an excellent character is at the present moment growing up in South Africa in the Taal, which was only a few years ago, the common medium of speech between simple but brave rustics. If we have lost faith in our vernaculars, it is a sign of want of faith in ourselves; it is the surest sign of decay. And no scheme of self-government, however benevolently or generously it may be bestowed upon us, will ever make us a self-governing nation, if we have no respect for the languages our mothers speak.

FOOTNOTE:

[2] Introduction to Dr. Mehta's ”Self-Government Series”.

SWADEs.h.i.+[3]

It was not without great diffidence that I undertook to speak to you at all. And I was hard put to it in the selection of my subject. I have chosen a very delicate and difficult subject. It is delicate because of the peculiar views I hold upon Swades.h.i.+, and it is difficult because I have not that command of language which is necessary for giving adequate expression to my thoughts. I know that I may rely upon your indulgence for the many shortcomings you will no doubt find in my address, the more so when I tell you that there is nothing in what I am about to say that I am not either already practising or am not preparing to practise to the best of my ability. It encourages me to observe that last month you devoted a week to prayer in the place of an address. I have earnestly prayed that what I am about to say may bear fruit and I know that you will bless my word with a similar prayer.

After much thinking I have arrived at a definition of Swades.h.i.+ that, perhaps, best ill.u.s.trates my meaning. Swades.h.i.+ is that spirit in us which restricts us to the use and service of our immediate surroundings to the exclusion of the more remote. Thus, as for religion, in order to satisfy the requirements of the definition, I must restrict myself to my ancestral religion. That is the use of my immediate religious surrounding. If I find it defective, I should serve it by purging it of its defects. In the domain of politics I should make use of the indigenous inst.i.tutions and serve them by curing them of their proved defects. In that of economics I should use only things that are produced by my immediate neighbours and serve those industries by making them efficient and complete where they might be found wanting. It is suggested that such Swades.h.i.+, if reduced to practice, will lead to the millennium. And, as we do not abandon our pursuit after the millennium, because we do not expect quite to reach it within our times, so may we not abandon Swades.h.i.+ even though it may not be fully attained for generations to come.

Let us briefly examine the three branches of Swades.h.i.+ as sketched above.

Hinduism has become a conservative religion and, therefore, a mighty force because of the Swades.h.i.+ spirit underlying it. It is the most tolerant because it is non-proselytising, and it is as capable of expansion today as it has been found to be in the past. It has succeeded not in driving out, as I think it has been erroneously held, but in absorbing Buddhism. By reason of the Swades.h.i.+ spirit, a Hindu refuses to change his religion, not necessarily because he considers it to be the best, but because he knows that he can complement it by introducing reforms. And what I have said about Hinduism is, I suppose, true of the other great faiths of the world, only it is held that it is specially so in the case of Hinduism. But here comes the point I am labouring to reach. If there is any substance in what I have said, will not the great missionary bodies of India, to whom she owes a deep debt of grat.i.tude for what they have done and are doing, do still better and serve the spirit of Christianity better by dropping the goal of proselytising while continuing their philanthropic work? I hope you will not consider this to be an impertinence on my part. I make the suggestion in all sincerity and with due humility. Moreover I have some claim upon your attention. I have endeavoured to study the Bible. I consider it as part of my scriptures. The spirit of the Sermon on the Mount competes almost on equal terms with the Bhagavad Gita for the domination of my heart. I yield to no Christian in the strength of devotion with which I sing ”Lead kindly light” and several other inspired hymns of a similar nature. I have come under the influence of noted Christian missionaries belonging to different denominations. And enjoy to this day the privilege of friends.h.i.+p with some of them. You will perhaps, therefore, allow that I have offered the above suggestion not as a biased Hindu, but as a humble and impartial student of religion with great leanings towards Christianity. May it not be that ”Go ye unto all the world”

message has been somewhat narrowly interpreted and the spirit of it missed? It will not be denied, I speak from experience, that many of the conversions are only so-called. In some cases the appeal has gone not to the heart but to the stomach. And in every case a conversion leaves a sore behind it which, I venture to think, is avoidable. Quoting again from experience, a new birth, a change of heart, is perfectly possible in every one of the great faiths. I know I am now treading upon thin ice. But I do not apologise in closing this part of my subject, for saying that the frightful outrage that is just going on in Europe, perhaps shows that the message of Jesus of Nazareth, the Son of Peace, had been little understood in Europe, and that light upon it may have to be thrown from the East.

I have sought your help in religious matters, which it is yours to give in a special sense. But I make bold to seek it even in political matters. I do not believe that religion has nothing to do with politics.

The latter divorced from religion is like a corpse only fit to be buried. As a matter of fact, in your own silent manner, you influence politics not a little. And I feel that, if the attempt to separate politics from religion had not been made as it is even now made, they would not have degenerated as they often appear to have done. No one considers that the political life of the country is in a happy state.

Following out the Swades.h.i.+ spirit, I observe the indigenous inst.i.tutions and the village panchayats hold me. India is really a republican country, and it is because it is that, that it has survived every shock hitherto delivered. Princes and potentates, whether they were Indian born or foreigners, have hardly touched the vast ma.s.ses except for collecting revenue. The latter in their turn seem to have rendered unto Caesar what was Caesar's and for the rest have done much as they have liked. The vast organisation of caste answered not only the religious wants of the community, but it answered to its political needs. The villagers managed their internal affairs through the caste system, and through it they dealt with any oppression from the ruling power or powers. It is not possible to deny of a nation that was capable of producing the caste system its wonderful power of organisation. One had but to attend the great k.u.mbha Mela at Hardwar last year to know how skilful that organisation must have been, which without any seeming effort was able effectively to cater for more than a million pilgrims.

Yet it is the fas.h.i.+on to say that we lack organising ability. This is true, I fear, to a certain extent, of those who have been nurtured in the new traditions. We have laboured under a terrible handicap owing to an almost fatal departure from the Swades.h.i.+ spirit. We, the educated cla.s.ses, have received our education through a foreign tongue. We have therefore not reacted upon the ma.s.ses. We want to represent the ma.s.ses, but we fail. They recognise us not much more than they recognise the English officers. Their hearts are an open book to neither. Their aspirations are not ours. Hence there is a break. And you witness not in reality failure to organise but want of correspondence between the representatives and the represented. If during the last fifty years we had been educated through the vernaculars, our elders and our servants and our neighbours would have partaken of our knowledge; the discoveries of a Bose or a Ray would have been household treasures as are the Ramayan and the Mahabharat. As it is, so far as the ma.s.ses are concerned, those great discoveries might as well have been made by foreigners. Had instruction in all the branches of learning been given through the vernaculars, I make bold to say that they would have been enriched wonderfully. The question of village sanitation, etc., would have been solved long ago. The village panchayats would be now a living force in a special way, and India would almost be enjoying self-government suited to its requirements and would have been spared the humiliating spectacle of organised a.s.sa.s.sination on its sacred soil.

It is not too late to mend. And you can help if you will, as no other body or bodies can.

And now for the last division of Swades.h.i.+, much of the deep poverty of the ma.s.ses is due to the ruinous departure from Swades.h.i.+ in the economic and industrial life. If not an article of commerce had been brought from outside India, she would be today a land flowing with milk and honey.

But that was not to be. We were greedy and so was England. The connection between England and India was based clearly upon an error.

But she does not remain in India in error. It is her declared policy that India is to be held in trust for her people. If this be true, Lancas.h.i.+re must stand aside. And if the Swades.h.i.+ doctrine is a sound doctrine, Lancas.h.i.+re can stand aside without hurt, though it may sustain a shock for the time being. I think of Swades.h.i.+ not as a boycott movement undertaken by way of revenge. I conceive it as religious principle to be followed by all. I am no economist, but I have read some treatises which show that England could easily become a self-sustained country, growing all the produce she needs. This may be an utterly ridiculous proposition, and perhaps the best proof that it cannot be true, is that England is one of the largest importers in the world. But India cannot live for Lancas.h.i.+re or any other country before she is able to live for herself. And she can live for herself only if she produces and is helped to produce everything for her requirements within her own borders. She need not be, she ought not to be, drawn into the vertex of mad and ruinous compet.i.tion which breeds fratricide, jealousy and many other evils. But who is to stop her great millionaires from entering into the world compet.i.tion? Certainly not legislation. Force of public opinion, proper education, however, can do a great deal in the desired direction. The hand-loom industry is in a dying condition. I took special care during my wanderings last year to see as many weavers as possible, and my heart ached to find how they had lost, how families had retired from this once flouris.h.i.+ng and honourable occupation. If we follow the Swades.h.i.+ doctrine, it would be your duty and mine to find out neighbours who can supply our wants and to teach them to supply them where they do not know how to proceed, a.s.suming that there are neighbours who are in want of healthy occupation. Then every village of India will almost be a self-supporting and self-contained unit, exchanging only such necessary commodities with other villages where they are not locally producible. This may all sound nonsensical. Well, India is a country of nonsense. It is nonsensical to parch one's throat with thirst when a kindly Mahomedan is ready to offer pure water to drink. And yet thousands of Hindus would rather die of thirst than drink water from a Mahomedan household. These nonsensical men can also, once they are convinced that their religion demands that they should wear garments manufactured in India only and eat food only grown in India, decline to wear any other clothing or eat any other food. Lord Curzon set the fas.h.i.+on for tea-drinking. And that pernicious drug now bids fair to overwhelm the nation. It has already undermined the digestive apparatus of hundreds of thousands of men and women and const.i.tutes an additional tax upon their slender purses. Lord Hardinge can set the fas.h.i.+on for Swades.h.i.+, and almost the whole of India forswear foreign goods. There is a verse in the Bhagavad Gita, which, freely rendered, means, ma.s.ses follow the cla.s.ses. It is easy to undo the evil if the thinking portion of the community were to take the Swades.h.i.+ vow even though it may, for a time, cause considerable inconvenience. I hate legislative interference, in any department of life. At best it is the lesser evil. But I would tolerate, welcome, indeed, plead for a stiff protective duty upon foreign goods. Natal, a British colony, protected its sugar by taxing the sugar that came from another British colony, Mauritius. England has sinned against India by forcing free trade upon her. It may have been food for her, but it has been poison for this country.

It has often been urged that India cannot adopt Swades.h.i.+ in the economic life at any rate. Those who advance this objection do not look upon Swades.h.i.+ as a rule of life. With them it is a mere patriotic effort not to be made if it involved any self-denial. Swades.h.i.+, as defined here, is a religious discipline to be undergone in utter disregard of the physical discomfort it may cause to individuals. Under its spell the deprivation of a pin or a needle, because these are not manufactured in India, need cause no terror. A Swades.h.i.+st will learn to do without hundreds of things which today he considers necessary. Moreover, those who dismiss Swades.h.i.+ from their minds by arguing the impossible, forget that Swades.h.i.+, after all, is a goal to be reached by steady effort. And we would be making for the goal even if we confined Swades.h.i.+ to a given set of articles allowing ourselves as a temporary measure to use such things as might not be procurable in the country.

There now remains for me to consider one more objection that has been raised against Swades.h.i.+. The objectors consider it to be a most selfish doctrine without any warrant in the civilised code of morality. With them to practise Swades.h.i.+ is to revert to barbarism. I cannot enter into a detailed a.n.a.lysis of the position. But I would urge that Swades.h.i.+ is the only doctrine consistent with the law of humility and love. It is arrogance to think of launching out to serve the whole of India when I am hardly able to serve even my own family. It were better to concentrate my effort upon the family and consider that through them I was serving the whole nation and, if you will, the whole of humanity.

This is humility and it is love. The motive will determine the quality of the act. I may serve my family regardless of the sufferings I may cause to others. As for instance, I may accept an employment which enables me to extort money from people, I enrich myself thereby and then satisfy many unlawful demands of the family. Here I am neither serving the family nor the State. Or I may recognise that G.o.d has given me hands and feet only to work with for my sustenance and for that of those who may be dependent upon me. I would then at once simplify my life and that of those whom I can directly reach. In this instance I would have served the family without causing injury to anyone else. Supposing that everyone followed this mode of life, we should have at once an ideal state. All will not reach that state at the same time. But those of us who, realising its truth, enforce it in practice will clearly antic.i.p.ate and accelerate the coming of that happy day. Under this plan of life, in seeming to serve India to the exclusion of every other country I do not harm any other country. My patriotism is both exclusive and inclusive.

It is exclusive in the sense that in all humility I confine my attention to the land of my birth, but it is inclusive in the sense that my service is not of a compet.i.tive or antagonistic nature. _Sic utere tuo ut alienum non la_ is not merely a legal maxim, but it is a grand doctrine of life. It is the key to a proper practice of Ahimsa or love.

It is for you, the custodians of a great faith, to set the fas.h.i.+on and show, by your preaching, sanctified by practice, that patriotism based on hatred ”killeth” and that patriotism based on love ”giveth life.”

FOOTNOTE:

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