For Global Peace with Social Justice in a Sustainable Environment

Modern Education and Mahatma Gandhi

Prof. Dr. Yogendra Yadav

Senior Gandhian Scholar

Gandhi Research Foundation, Jalgaon, Maharashtra, India

Contact No. – 09404955338, 09415777229

E-mail- dr.yadav.yogendra@gandhifoundation.net;

dr.yogendragandhi@gmail.com

Mailing Address- C- 29, Swaraj Nagar, Panki, Kanpur- 208020, Uttar Pradesh, India

Modern Education and Mahatma Gandhi

Mahatma Gandhi educated through modern education and he had done a lot of experiment on it. So he had so many thoughts on it. He knew it very well that modern education will not be beneficial for India. We believe that a people without modern education will fall behind in the end; not only that, it would not even be surprising if such a people were destroyed altogether. Be that as it may, it is certain that, whatever struggle we put up for our rights, the condition of Indians will never become what it ought to be as long as we remain backward in education. 1 There is nothing to be ashamed of in your being weak in mathematics and general literary education. You could have learnt them had I give you the necessary opportunity. The practical knowledge boys in India possess is not due to the education they receive in schools, but is due to the unique Indian way of life. It is due to the meritorious deeds of our ancestors that we find healthy standards of behaviour, thrift, etc., around us, in spite of the repeated inroads of modern education, the immorality that we see among the people and their growing selfishness. This I am writing to you to give you courage and ask you to go deeper into the matter and observe things for yourself. It is not right to attribute the relation of cause and effect between things after just a superficial glance. 2

Even after wards, as long as I had not come to see the light, which I have now, that is, as long as I had not outgrown the fascination for modern education, I used to inquire about institutions like the Benares College and even wished to send the boys there, thinking that something was better than nothing All that is over now. Cordes, at Phoenix, is a staunch Theosophist. 3 Modern education seems to me to be a thorough fraud. I sighed when I read the prospectus of Davar’s School; such is the state of my mind at present. 4 Manilal Adalaja has expired. This is a cruel blow. You should take a lesson from it. I wish that in your infatuation for modern education you would not sacrifice your health. I shall write no more, since I have already told you of my views on the subject. 5 any person should be considered untouchable because of his calling passes one’s comprehension; and you, the student world, who receive all this modern education, if you become a party to this crime, it were better that you received no education whatsoever. 6

Mr. Gandhi, who on rising was greeted with loud and prolonged cheers, said that that he should have felt difficulty of which he was ashamed in addressing the meeting in Hindi, was a striking commentary on the system of modern education which was a part of the subject of his lecture that evening. He would, however, prefer to speak in Hindi although he had greater facility of expression in English. Describing the modern system of education, he said that real education was considered to have begun at the college at the age of 16 or 17. The education received in school was not useful. 7 For many years past, several friends and I have felt that our present education is not national and that in consequence people do not get from it the benefit they ought to. Our children languish as a result of this education. They become incapable of any great achievement and the knowledge they acquire does not spread among the masses—not even in their families. Nor do the young people have any aim in mind in taking this modern education except to get a job and make money. It is one of the fundamental principles of education that it should be planned with a view to the needs of the people. This idea finds no place at all in our schools. 8

For many years past, several friends and I have felt that our present education is not national and that, in consequence, people do not get from it the benefit they ought to. Our children languish as a result of this education. They become incapable of any great achievement and the knowledge they acquire does not spread among the masses not even among their families. Nor do the young people have any aim in mind in taking this modern education except to get a job and make money. 9 Modern educations fail utterly to prepare women for their distinctive role; this is not questioned by anyone. I do not wish here to examine the shortcomings of modern education or to bother you with the question how they may be overcome. All that I desire is that educated women should make this question their own and that those of them with some experience should dedicate their all to rouse Gujarat over it and focus attention on the right lines of reform. 10 If by the modern movement you mean the agitation for Reforms, it is a result of modern civilization and modern education. If by the modern movement you mean Satyagraha, it is an extended application of the ancient teaching. I do not think that either has anything to do with Christian teaching. 11 You also say that I am a fine product of the modern education. But I must tell you that the modern education has made cowards of us all. Our helplessness and mutual jealousies are due to this education. It has developed a slave mentality in us. The qualities which you attribute to me are not certainly the result of this education. 12

The reformer has to make a determined attempt to change the environment wherever possible without distinction of educated and uneducated. We should not feel disheartened about the uneducated if the educated class fails to respond. Wherever possible, it is necessary to arouse public opinion against child-marriages. From such examples, we see every day that modern education has very little to do with spiritual progress. And if we go deeper, we even find that on such matters public opinion is indifferent, and to some extent it even approves of such worthless customs. 13 Modern educations tend to turn our eyes away from the spirit. The possibilities of the spirit force therefore do no appeal to us, and our eyes are consequently riveted on the evanescent, transitory, material force. Surely this is the very limit of dull unimaginativeness. 14

I had long been impressed with the necessity for a new departure as I knew the failure modern education had been through the numerous students who came to see me on my return from South Africa. So I started with the introduction of training in handicrafts in the Ashram school. In fact an extra emphasis was placed on manual training, with the result that the children soon got tired of the manual training and thought that they had been deprived of literary training. There they were wrong, for even the little that they gained was more than children ordinarily get in the orthodox schools. But that set me thinking, and I came to the conclusion that not vocation cum literary training, but literary training through vocational training was the thing. Then vocational training would cease to be drudgery and literary training would have a new content and new usefulness. The acceptance of office by the Congress prompted me to place the thought before the nation, and I am glad that it was welcomed in many quarters. 15

God alone knows what kind of education was prevalent in ancient times. Research workers on the subject may be able to tell us something, but only something, about it. But all of us have some experience of modern education in this country. It has no relation with our everyday life. Thus it leaves us almost utterly ignorant about our own body. Our knowledge of our own village and our fields shares a similar fate. We are taught, on the other hand, much about things that have no bearing on our daily life. I do not mean to say that such knowledge is of no use. But everything has its own place. We must first know enough of our own body, our own house, our village and its surroundings, the crops that grow there and its history before going on to anything else. General knowledge broad-based on this primary knowledge alone can enrich life. 16 Whether or not what you write about Kanu and Narayan is correct, only experience will show. I don’t cling to that hope, either. What if they too decide to go in for modern education? I am prepared for all that. It will be enough for me if I myself am not carried away. Go on doing your work without worrying. If Kanu wishes to go there, I am certainly not going to stop him. 17

Ramnarayan will have to pay all the expenses. Since the girls are to be given modern education outside, he will not be considered an Ashram inmate. If he himself, however, wishes to stay here till he gets a house outside, he may pay nominal rent and stay. But he should not have a separate kitchen. Lanterns too should be shared as far as possible. Even if he is ready to pay for them, we cannot give any just now. It is desirable that we should make some arrangement for light on the paths. Discuss this with Kanaiyo and Mohansinh. All those who wish to read should do so silently round one or two lamps and the same for writing. We must economize on kerosene. Issue a ticket for Ramnarayan. He should not be made to carry too heavy a financial burden. All the expenses must be managed within Rs. 150. Everyone should be given local fruit and Bombay fruit should be reserved for the sick. I intend to make some arrangements. Estimate the cost of fruit from Bombay. You should exercise discretion, moderation and gentleness in this matter. 18 What would be the good of my sending for all three of you here? It is unnecessary. I must admit I have not understood your point. I had understood that Anjana Devi was keen on providing modern education to Sita and Subhadra. I do not consider it improper in any way. While going in for Nayee Talim, she is free to send the girls elsewhere whenever she feels like it. If they want to be educated there at present, you must stay somewhere nearby. You will go to the Goshala when the building is ready in four to six months’ time. Since no other accommodation is available it would be better if it can be found in the Ashram as was done in the case of Prabhakar. 19

We do not realize the full significance of boys and girls being entrusted to our care from their childhood and undergoing craft based education in our schools for seven years or more. And the modern education which is being imparted to us teaches us that schooling can never become self-supporting. This creates some confusion in our minds. It is my firm belief that if Nayee Talim cannot become self-supporting, then the teachers do not understand what it is. In my view, amongst other characteristics self-reliance is the most important characteristic of Nayee Talim. 20

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