Indian Home Rule Part 8

CHAPTER XVIII

EDUCATION

READER: In the whole of our discussion, you have not demonstrated the necessity for education; we always complain of its absence among us. We notice a movement for compulsory education in our country. The Maharaja of Gaekwar has introduced it in his territories. Every eye is directed towards them. We bless the Maharaja for it. Is all this effort then of no use?

EDITOR: If we consider our civilization to be the highest, I have regretfully to say that much of the effort you have described is of no use. The motive of the Maharaja and other great leaders who have been working in this direction is perfectly pure. They, therefore, undoubtedly deserve great praise. But we cannot conceal from ourselves the result that is likely to flow from their effort.

What is the meaning of education? If it simply means a knowledge of letters, it is merely an instrument, and an instrument may be well used or abused. The same instrument that may be used to cure a patient may be used to take his life, and so may a knowledge of letters. We daily observe that many men abuse it, and very few make good use of it, and if this is a correct statement, we have proved that more harm has been done by it than good.

The ordinary meaning of education is a knowledge of letters. To teach boys reading, writing and arithmetic is called primary education. A peasant earns his bread honestly. He has ordinary knowledge of the world. He knows fairly well how he should behave towards his parents, his wife, his children and his fellow-villagers. He understands and observes the rules of morality. But he cannot write his own name. What do you propose to do by giving him a knowledge of letters? Will you add an inch to his happiness? Do you wish to make him discontented with his cottage or his lot? And even if you want to do that, he will not need such an education. Carried away by the flood of western thought, we came to the conclusion, without weighing _pros_ and _cons_, that we should give this kind of education to the people.

Now let us take higher education. I have learned Geography, Astronomy, Algebra, Geometry, etc. What of that? In what way have I benefitted myself or those around me? Why have I learned these things? Professor Huxley has thus defined education:--"That man I think has had a liberal education who has been so trained in youth that his body is the ready servant of his will and does with ease and pleasure all the work that as a mechanism it is capable of, whose intellect is a clear, cold logic engine with all its parts of equal strength and in smooth working order ... whose mind is stored with a knowledge of the fundamental truths of nature ... whose pa.s.sions are trained to come to heel by a vigorous will, the servant of a tender conscience ... who has learnt to hate all vileness and to respect others as himself. Such an one and no other, I conceive, has had a liberal education, for he is in harmony with Nature.

He will make the best of her and she of him."

If this be true education, I must emphatically say that the sciences I have enumerated above, I have never been able to use for controlling my senses. Therefore, whether you take elementary education or higher education, it is not required for the main thing. It does not make of us men. It does not enable us to do our duty.

READER: If that is so, I shall have to ask you another question. What enables you to tell all these things to me? If you had not received higher education, how would you have been able to explain to me the things that you have?

EDITOR: You have spoken well. But my answer is simple: I do not for one moment believe that my life would have been wasted, had I not received higher or lower education. Nor do I consider that I necessarily serve because I speak. But I do desire to serve and, in endeavouring to fulfil that desire, I make use of the education I have received. And, if I am making good use of it, even then it is not for the millions, but I can use it only for such as you, and this supports my contention. Both you and I have come under the bane of what is mainly false education. I claim to have become free from its ill-effects, and I am trying to give you the benefit of my experience, and, in doing so, I am demonstrating the rottenness of this education.

Moreover, I have not run down a knowledge of letters under all circ.u.mstances. All I have shown is that we must not make of it a fetish.

It is not our Kamdhuk. In its place it can be of use, and it has its place when we have brought our senses under subjection, and put our ethics on a firm foundation. And then, if we feel inclined to receive that education, we may make good use of it. As an ornament it is likely to sit well on us. It now follows that it is not necessary to make this education compulsory. Our ancient school system is enough.

Character-building has the first place in it, and that is primary education. A building erected on that foundation will last.

READER: Do I then understand that you do not consider English education necessary for obtaining Home Rule?

EDITOR: My answer is yes and no. To give millions a knowledge of English is to enslave them. The foundation that Macaulay laid of education has enslaved us. I do not suggest that he had any such intention, but that has been the result. Is it not a sad commentary that we should have to speak of Home Rule in a foreign tongue?

And it is worthy of note that the systems which the Europeans have discarded are the systems in vogue among us. Their learned men continually make changes. We ignorantly adhere to their cast-off systems. They are trying each division to improve its own status. Wales is a small portion of England. Great efforts are being made to revive a knowledge of Welsh among Welshmen. The English Chancellor, Mr. Lloyd George, is taking a leading part in the movement to make Welsh children speak Welsh. And what is our condition? We write to each other in faulty English, and from this even, our M. A.'s are not free; our best thoughts are expressed in English; the proceedings of our Congress are conducted in English; our best newspapers are printed in English. If this state of things continues for a long time, posterity will--it is my firm opinion--condemn and curse us.

It is worth noting that, by receiving English education, we have enslaved the nation. Hypocrisy, tyranny, etc., have increased; English-knowing Indians have not hesitated to cheat and strike terror into the people. Now, if we are doing anything for the people at all, we are paying only a portion of the debt due to them.

Is it not a most painful thing that, if I want to go to a court of justice, I must employ the English language as medium; that, when I become a barrister, I may not speak my mother-tongue, and that some one else should have to translate to me from my own language? Is not this absolutely absurd? Is it not a sign of slavery? Am I to blame the English for it or myself? It is we, the English-knowing men, that have enslaved India. The curse of the nation will rest not upon the English but upon us.

I have told you that my answer to your last question is both yes and no.

I have explained to you why it is yes. I shall now explain why it is no.

We are so much beset by the disease of civilization, that we cannot altogether do without English education. Those who have already received it may make good use of it wherever necessary. In our dealings with the English people, in our dealings with our own people, when we can only correspond with them through that language, and for the purpose of knowing how much disgusted they (the English) have themselves become with their civilization, we may use or learn English, as the case may be. Those who have studied English will have to teach morality to their progeny through their mother-tongue, and to teach them another Indian language; but when they have grown up, they may learn English, the ultimate aim being that we should not need it. The object of making money thereby should be eschewed. Even in learning English to such a limited extent we will have to consider what we should learn through it and what we should not. It will be necessary to know what sciences we should learn. A little thought should show you that immediately we cease to care for English degrees, the rulers will p.r.i.c.k up their ears.

READER: Then what education shall we give?

EDITOR: This has been somewhat considered above, but we will consider it a little more. I think that we have to improve all our languages. What subjects we should learn through them need not be elaborated here. Those English books which are valuable we should translate into the various Indian languages. We should abandon the pretension of learning many sciences. Religious, that is ethical, education will occupy the first place. Every cultured Indian will know in addition to his own provincial language, if a Hindu, Sanskrit; if a Mahomedan, Arabic; if a Pa.r.s.ee, Persian; and all, Hindi. Some Hindus should know Arabic and Persian; some Mahomedans and Pa.r.s.ees, Sanskrit. Several Northerners and Westerners should learn Tamil. A universal language for India should be Hindi, with the option of writing it in Persian or Nagric characters. In order that the Hindus and the Mahomedans may have closer relations, it is necessary to know both the characters. And, if we can do this, we can drive the English language out of the field in a short time. All this is necessary for us, slaves. Through our slavery the nation has been enslaved, and it will be free with our freedom.

READER: The question of religious education is very difficult.

EDITOR: Yet we cannot do without it. India will never be G.o.dless. Rank atheism cannot flourish in that land. The task is indeed difficult. My head begins to turn as I think of religious education. Our religious teachers are hypocritical and selfish; they will have to be approached.

The Mullas, the Dasturs and the Brahmins hold the key in their hands, but if they will not have the good sense, the energy that we have derived from English education will have to be devoted to religious education. This is not very difficult. Only the fringe of the ocean has been polluted, and it is those who are within the fringe who alone need cleansing. We who come under this category can even cleanse ourselves, because my remarks do not apply to the millions. In order to restore India to its pristine condition, we have to return to it. In our own civilization, there will naturally be progress, retrogression, reforms, and reactions; but one effort is required, and that is to drive out Western civilization. All else will follow.

CHAPTER XIX

MACHINERY

READER: When you speak of driving out Western civilization, I suppose you will also say that we want no machinery.

EDITOR: By raising this question, you have opened the wound I had received. When I read Mr. Dutt's Economic History of India I wept; and, as I think of it, again my heart sickens. It is machinery that has impoverished India. It is difficult to measure the harm that Manchester has done to us. It is due to Manchester that Indian handicraft has all but disappeared.

But I make a mistake. How can Manchester be blamed? We wore Manchester cloth, and that is why Manchester wove it. I was delighted when I read about the bravery of Bengal. There are no cloth-mills in that Presidency. They were, therefore, able to restore the original hand-weaving occupation. It is true Bengal encourages the mill-industry of Bombay. If Bengal had proclaimed a boycott of _all_ machine-made goods, it would have been much better.

Machinery has begun to desolate Europe. Ruination is now knocking at the English gates. Machinery is the chief symbol of modern civilization; it represents a great sin.

The workers in the mills of Bombay have become slaves. The condition of the women working in the mills is shocking. When there were no mills, these women were not starving. If the machinery craze grows in our country, it will become an unhappy land. It may be considered a heresy, but I am bound to say that it were better for us to send money to Manchester and to use flimsy Manchester cloth than to multiply mills in India. By using Manchester cloth we would only waste our money, but by reproducing Manchester in India, we shall keep our money at the price of our blood, because our very moral being will be sapped, and I call in support of my statement the very mill-hands as witnesses. And those who have ama.s.sed wealth out of factories are not likely to be better than other rich men. It would be folly to a.s.sume that an Indian Rockfeller would be better than the American Rockfeller. Impoverished India can become free, but it will be hard for an India, made rich through immorality, to regain its freedom. I fear we will have to admit that moneyed men support British rule; their interest is bound up with its stability. Money renders a man helpless. The other thing is as harmful as s.e.xual vice. Both are poison. A snakebite is a lesser poison than these two, because the former merely destroys the body, but the latter destroys body, mind and soul. We need not, therefore, be pleased with the prospect of the growth of the mill-industry.

READER: Are the mills, then, to be closed down?

EDITOR: That is difficult. It is no easy task to do away with a thing that is established. We, therefore, say that the non-beginning of a thing is, supreme wisdom. We cannot condemn mill-owners, we can but pity them. It would be too much to expect them to give up their mills, but we may implore them not to increase them. If they would be good, they would gradually contract their business. They can establish in thousands of households the ancient and sacred handlooms, and they can buy out the cloth that may be thus woven. Whether the mill-owners do this or not, people can cease to use machine-made goods.

READER: You have so far spoken about machine-made cloth, but there are innumerable machine-made things. We have either to import them or to introduce machinery into our country.

EDITOR: Indeed, our G.o.ds even are made in Germany. What need, then, to speak of matches, pins, and gla.s.sware? My answer can be only one. What did India do before these articles were introduced? Precisely the same should be done to-day. As long as we cannot make pins without machinery, so long will we do without them. The tinsel splendour of gla.s.sware we will have nothing to do with and we will make wicks, as of old, with home-grown cotton, and use hand-made earthern saucers for lamps. So doing, we shall save our eyes and money, and will support Swadeshi, and so shall we attain Home Rule.

It is not to be conceived that all men will do all these things at one time, or that some men will give up all machine-made things at once.

But, if the thought is sound, we will always find out what we can give up, and will gradually cease to use this. What a few may do, others will copy, and the movement will grow like the cocoanut of the mathematical problem. What the leaders do, the populace will gladly follow. The matter is neither complicated nor difficult. You and I shall not wait until we can carry others with us. Those will be the losers who will not do it, and those who will not do it, although they can appreciate the truth, will deserve to be called cowards.

READER: What, then, of the tram-cars and electricity?

EDITOR: This question is now too late. It signifies nothing. If we are to do without the railways, we shall have to do without the tram-cars.

Machinery is like a snake-hole which may contain from one to a hundred snakes. Where there is machinery there are large cities; and where there are large cities, there are tram-cars and railways; and there only does one see electric light. English villages do not boast any of these things. Honest physicians will tell you that, where means of artificial locomotion have increased, the health of the people has suffered. I remember that, when in a European town there was a scarcity of money, the receipts of the tramway company, of the lawyers and of the doctors, went down, and the people were less unhealthy. I cannot recall a single good point in connection with machinery. Books can be written to demonstrate its evils.

READER: It is a good point or a bad one that all you are saying will be printed through machinery?

EDITOR: This is one of those instances which demonstrate that sometimes poison is used to kill poison. This, then, will not be a good point regarding machinery. As it expires, the machinery, as it were, says to us: "Beware and avoid me. You will derive no benefit from me, and the benefit that may accrue from printing will avail only those who are infected with the machinery-craze." Do not, therefore, forget the main thing. It is necessary to realise that machinery is bad. We shall then be able gradually to do away with it. Nature has not provided any way whereby we may reach a desired goal all of a sudden. If, instead of welcoming machinery as a boon, we would look upon it as an evil, it would ultimately go.