Speech of Mahatma Gandhi at Bihar Students’ Conference

[Prof. Dr. Yogendra Yadav]

Prof. Dr. Yogendra Yadav

Senior Gandhian Scholar

Gandhi Research Foundation, Jalgaon, Maharashtra, India

Contact No. – 09404955338, 09415777229

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Speech of Mahatma Gandhi at Bihar Students’ Conference

 

 

 

Mahatma Gandhi loved Bihar very much. He liked Bihar people. He told that people of Bihar were very simple, honest and laborious. Mahatma Gandhi went to Bhagalpur and spoke to students.

You have as it were chained me to you by inviting me to preside over this session of the Students’ Conference. For twenty-five years, I have been in close contact with students. It was in South Africa that I first came to know some. While in England, I always maintained contact with other students. After returning to India, I have been meeting students all over the country. They show me unbounded love. By inviting me to preside over this meeting today and permitting me to speak in Hindi and conduct the proceedings, too, in Hindi, you, students, have given me evidence of your love. I shall think myself fortunate indeed if I can prove myself worthy of this love and be of some service to you. You have shown great wisdom in deciding to carry on the proceedings of this Conference in the regional language of the province—which also happens to be our national language. I congratulate you, and hope that you will continue this practice. We have been guilty of disrespect to our mother tongue. I am sure we shall have to pay heavily for this act of sin. It has raised a wall of separation between us and our families. All those who are present at this Conference will bear witness to this fact. We do not and cannot explain to our mothers anything of what we learn. We do not and cannot give the benefit of our knowledge to others in our families. One will never find this sad state of affairs in an English family. In England and in other countries where education is imparted through the mother tongue, students, when they return home, discuss with their parents what they learn at school; the servants in the home, and others too, become familiar with it. Thus, the other members of the family also benefit from what the children learn at school. We, on the other hand, leave behind in the school what we learn there. Knowledge, like air, can circulate in no time. But, as a miser keeps his wealth buried in the ground, so we keep our learning to ourselves and others, therefore, do not share in its benefits. Disrespect to the mother tongue is as reprehensible as disrespect to one’s mother. No one who is guilty of it deserves to be called a patriot. We hear many people saying that our languages are not rich enough in words to express our highest thinking. Gentlemen, this is no fault of the language. It is for us to develop and enrich our language. There was a time when English was in the same condition [as our languages]. It progressed because the British made progress and strove to develop their language. If we fail to develop our languages, holding that English alone can help us to cultivate and express higher thoughts, there is not the least doubt that we shall continue to be slaves forever. So long as our languages do not acquire the power to express all our thinking and remain incapable of serving as the medium of communication for the various sciences, the nation will not get modern knowledge. It is self-evident:

1. that the entire body of our people needs this knowledge;
2. that it will never be possible for all our people to understand English;
3. that, if only an English-educated individual can acquire new knowledge, it is impossible for all the people to have it. This means that, if the first two propositions are correct, there is no hope for the masses. For this position, however, the blame does not lie with the languages. Tulsidas was able to express his divine ideas just in Hindi. There are not many books in the world to equal his Ramayana. A great patriot Like Bharat Bhushan Pandit Madan Mohan Malaviya, who, though a house holder, has sacrificed his all for the country, has no difficulty in expressing himself in Hindi,. He commands silvery English, but his speeches in Hindi have the brilliance of gold, like the current of the Ganga blazing like gold in sunshine as it pours down from Lake Manasa. I have heard some Maulavis delivering their sermons. They find it easy enough to express their most profound ideas in their mother tongue. The language of Tulsidas is perfect, immortal. If we cannot express our thoughts in the speech which was his, surely the fault is ours. The reason why we cannot do so is clear: the medium of education is English. All of us can help in getting this serious anomaly removed. I feel students can petition the Governments, respectfully, on this matter. There is another remedy which they can simultaneously adopt, and that is, to translate what they learn at school into Hindi, share their knowledge with others in their homes, and pledge themselves to use only their mother tongue in their intercourse with one another. I cannot bear to see one Bihari corresponding with another Bihari in English. I have heard thousands of Englishmen talking to one another. Some of them know other languages, but I have never heard two Englishmen talking in any foreign language among them. The inordinate folly that we are guilty of in India has no parallel in the history of the world. A Vedantist poet has said that learning without thinking is useless. But owing to the reasons mentioned above, students’ lives seem to be almost bankrupt of thought. They have lost all spirit and energy, are devoid of originality and most of them appear listless and apathetic. I do not dislike English; its riches are infinite. It is the language of administration and is rich with the wealth of know-ledge. All this notwithstanding, I hold that it is not necessary for every Indian to learn it. But of this, I do not wish to speak more here. Students have been learning English and they have no option but to do so till some other system is devised and the present schools undergo a revolution. I shall, therefore, end this all-important subject of the mother tongue here, merely saying in conclusion that in their dealings with one another, and whenever possible, people should use only their mother tongue and that others, besides students, who are present here should strive their utmost to make the mother tongue the medium of education. As I have earlier pointed out, most of the students look listless and devoid of energy. Many of them have asked me what they should do, how they could serve the country and what they had best do to earn their living. I have the impression that they are most anxious about this last. Before answering these questions, it is necessary to consider what the true aim of education is. Huxley has said that education should aim at building character. Our seers aver that, if a man, though well-versed in the Vedas and the shastras, fails to realize the Self and to make himself worthy of liberation from all bonds, all his learning will have been in vain. They have also said: “He who has known the Self knows all.” Self-realization is possible even without knowledge of letters. Prophet Mahomed was illiterate. Jesus Christ never went to school. But it would be foolhardy to assert, therefore, that these great souls had not attained self-realization. Though they never went to our schools and colleges to take any examination, we revere them. They had all that learning and knowledge could bring. They were mahatmas. If, following their example in blind imitation of one another, we leave off attending school; we shall get nowhere, to be sure. But we, too, can attain knowledge of the Self only by cultivating good character. What is character, however? What are the hall-marks of a virtuous life? A virtuous man is one who strives to practice truth, non-violence, brahmacharya, non-possession, non-stealing fearlessness and such other rules of conduct. He will give up his life rather than truth. He will choose to die rather than kill. He will rather suffer himself than make others suffer. He will be as a friend even to his wife and entertain no carnal thoughts towards her. Thus the man of virtue practices brahmacharya and tries to conserve, as well as he can, the ultimate source of energy in the body. He does not steal, nor take bribes. He does not waste his time or that of others. He does not accumulate wealth needlessly. He does not seek ease and comfort and does not use things he does not really need but is quite content to live a simple life. Firm in the belief that ‘‘I am the immortal spirit and not this perishable body and that none in this world can ever kill the spirit”, he casts out all fear of suffering of mind and body and of worldly misfortunes and refusing to be held down even by an emperor, goes on doing his duty fearlessly. If our schools never succeed in producing this result, the students, the system of education and the teachers all three must share the blame. It is, however, in the students’ own hands to make good they want of character. If they are not anxious to develop character, neither teachers nor books will avail them. Thus, as I have said earlier, we must first understand the aim of education. A student who desires to cultivate and build character will learn how to do so from any good book on the subject. As Tulsidas has said: The Lord of Creation has made all things in this world, animate and inanimate, an admixture of good and evil. But a good man selects the good and rejects the evil even as the fabled swan is said to help himself to milk leaving out water. Being devoted to Rama, Tulsidas beheld him even in the image of Krishna. Some of our students attend Bible classes as required by rules but they remain innocent of the teaching of the Bible. One who reads the Gita with the intention of discovering errors in it may well succeed in doing so. But to him who desires liberation, the Gita shows the surest way thereto. Some people see nothing but imperfection in the Koran-e-Sharif, others, by meditating over it, fit themselves to cross the ocean of this earthly life. But I am afraid that most of the students never think as to the real aim of education. They attend school merely because that is the normal thing to do. Some do so in order to be able to obtain employment later on. In my humble opinion, to think of education as a means of earning a living betrays an unworthy disposition of mind. The body is the means of earning a living, while the school is a place for building character. To regard the latter as the means of fulfilling one’s bodily needs is like killing a buffalo for a small piece of hide. The body should be maintained through bodily work. How can the atman, the spirit, be employed for this purpose? “Thou shalt earn the bread by the sweat of thy brow” this is a mahavakya of Jesus Christ. The Gita also seems to say the same. About 99 per cent of the people in this world follow this law and live without fear. “He who has given the teeth will also give the feed” is indeed a true saying. But it is not for the lazy and indolent. Students had better know from the very start that they will have to earn their living through bodily labour and not be ashamed of manual work to that end. I do not mean that all of us should always be plying the hoe. But it is necessary to understand that there is nothing wrong in plying the hoe to earn one’s living even though one may be engaged in some other avocation, and that labourers are in no way inferior to us. One who has accepted this as a principle and an ideal, will reveal himself as a man of pure and exceptional character in the way he does his work, no matter what profession he follows. Such a man will not be the slave of wealth; rather, wealth will be his slave. If I am right in this, students will have to acquire the habit of doing physical labour. I have said this for the benefit of those who look upon education as the means of earning their living. Students, who attend school without taking thought as to the true aim of education, should first make sure what it should be. Such a student may resolve this very day that, henceforth, he will regard school as a place for building character. I am sure that he will effect a change for the better in his character in the course of a month and that his companions will also bear witness to his having done so. The shastras assert that we become what we think. Many students feel that it is not necessary to make any special effort for health. However, regular exercise is absolutely necessary for the body. What can be expected of a student who is not well equipped in health? Just as milk cannot be held in a paper container, so also education is not likely to remain for long in the paper-like bodies of our students. The body is the abode of the spirit and, therefore, holy like a place of pilgrimage. We must see that it is well protected. Walking regularly and energetically for an hour and a half in the morning and for the same period in the evening in open air keeps it healthy and the mind fresh. The time thus spent is not wasted. Such exercise, coupled with rest, will invigorate both the body and the intellect, enabling one to learn things more quickly. I think games like cricket have no place in a poor country like India. We have a number of inexpensive games of our own which afford innocent joy. The daily life of the student should be above reproach. He alone can experience true delight whose mind is pure. Indeed, to ask such a man to seek delight in worldly pleasures is to deprive him of the real delight which is his. He who has resolved to rise does indeed rise. Ramachandra, in his innocence, wished for the moon and he got it. From one point of view, the world seems to be an illusion; from another, it seems real enough. For students, the world does indeed exist, for it is they who have to strive for great achievement in it. He who declares the world to be illusory without knowing what that really means, indulges in pleasures as the fancy takes him and then claims to have renounced the world, is welcome to call himself a sannyasi but in reality he is a deluded man. This brings me to the subject of dharma. Where there is no dharma, there can be neither knowledge nor wealth, nor health, nor anything else. Where there is no dharma, life is devoid of all joy, is mere emptiness. We have had to go without instruction in dharma; we are in much the same position as the bridegroom’s party at a wedding without the bridegroom. Students cannot have innocent joy without knowledge of dharma. That they may have such joy, it is necessary for them to study the shastras, to reflect over their teaching and bring their conduct in conformity with their ideals. Smoking a cigarette the first thing in the morning or idle gossip does well to nobody. Nazir has said that, even the sparrows as they twitter, sing the name of the Lord Morning and evening, when we are still lying in our beds full-length. It is the duty of every student to acquire the knowledge of dharma in any manner he can. Whether or not dharma is taught in schools, it is my prayer to students who have assembled here that they introduce its essential principles in their life. What exactly is dharma? In what manner can instruction in religion be imparted? This is not the place for a discussion of this subject. But I shall give you this practical advice, based on my own experience that you should take to the Ramacharitamanasa [of Tulsidas] and the Bhagavad Gita in love and reverence. You have a real jewel in the latter; seize it. But see that you study these two books in order to learn the secret of dharma. The seers who wrote these works did not set out to write history but only to teach dharma and morals. Millions of people read these books and lead pure lives. They read them with a guileless heart and live in this world full of innocent joy. It never occurs to them even in a dream to ask whether or not Ravana was a historical figure or whether they might not kill their enemies as Rama killed Ravana. Even when face to face with enemies, they pray for Ramachandra’s protection and remain unafraid. Tulsidas, the author of the Ramayana, had nothing but compassion by way of a weapon. He desired to kill none. He, who creates, destroys. Rama was God; He had created Ravana and so had the right to kill him. When any of us becomes God, he may consider whether he is fit to have the power to destroy. I have ventured to say this by way of introduction to these great books. I was myself, a sceptic once and lived in fear of being destroyed. I have grown out of that stage and become a believer. I have thought it fit here to describe the influence which these books have had on me. For Muslim students, the Koran is the best book in this respect. I would counsel them as well that they study this book in a spirit of devotion. They should understand its true message. I feel, too, that both Hindus and Muslims should study each other’s religious scriptures with due respect and try to understand them. From this most absorbing subject, I shall pass on to a topic of more worldly interest. It is often asked whether it is proper for students to take part in politics. I will let you know my opinion about it without going into the reasons. Politics has two aspects, theoretical study and practical activity. It is essential that students be introduced to the former, but it is harmful for them to concern themselves with the latter. They may attend political meetings or the sessions of the Congress in order to learn the science of politics. Such gatherings are useful as object-lessons. Students should have complete freedom to attend them and every effort should be made to get the recent ban on them removed. Students may not speak or vote at such meetings but may serve as volunteers if that does not interfere with their studies. No student can afford to miss an opportunity of serving Malaviyaji if one comes his way. Students should keep away from party politics. They should remain detached and cultivate respect for the leaders of the nation. It is not for them to judge the latter. Students easily respond to excellences of character, they adore them. They say it is the duty of students to look upon elders with reverence and respect their words. This is well said. He who has not learnt to respect others cannot hope for respect for himself. An attitude of insolence ill becomes students. In this respect, an unusual situation has come about in India. Older folk are careless how they behave, or fail to maintain their dignity. What are the students to do in these circumstances? As I imagine, a student should have regard for dharma. Such a student, when faced with a moral dilemma, should recall the instance of Prahlad. Placed in circumstances in which this boy respectfully disobeyed the commands of his father, we can act in like manner towards elders resembling the latter. But any disrespect shown to them beyond this will be wrong. It will ruin the community. An elder is so not merely by virtue of his age, but by virtue of the knowledge, experience and wisdom which age brings. Where these are absent, the elder’s position depends simply on his age. Nobody, however, worships age as such. Another question is: How can students serve the country? The simple answer is that a student should study well, safeguarding his health meanwhile and cherishing the aim of using the fruits of his study in the service of the country. I am quite sure he will thereby serve his country. By living a purposeful life and taking care to be unmindful of our own interests and to work for others, we can achieve much with little effort. I want to tell you of one task of this kind. You must have seen my letter in the newspapers about the difficulties of third-class passengers. I suppose most of you travel third. These passengers spit in the compartment; they also spit out the remains of betel leaves and tobacco which they chew right in the carriage, and likewise throw the skins of bananas, etc., and other leavings on the floor of the carriage; they are careless in the use of the latrine and foul it. They smoke bidis and cigarettes without any regard for the convenience of fellow-passengers. We can explain to the other passengers in our compartment the harm that results from their dirtying the place. Most passengers respect students and listen to them. They should not then miss these excellent opportunities of explaining the rules of hygiene to the masses. The eatables sold at stations are dirty. It is the duty of students, when they find the things dirty, to draw the attention of the traffic manager to the fact, whether he replies or no. And take care that you write to him in Hindi. When he receives many such letters, he will be forced to heed them. This is easy work to do but it will yield important results. I have spoken about the habits of chewing betel leaves and tobacco. In my humble opinion, these habits are both harmful and unclean. Most of us, men and women, have become their slaves. We must be free of this slavery. A stranger visiting India will surely think that we are always eating something or the other. That the betel leaf, possibly, helps to digest food may be conceded, but food eaten in the proper quantity and manner is digested without any help from things like the betel leaf. Moreover, it does not have even an agreeable taste. And tobacco chewing must be given up as well. Students should always practice self-control. It is also necessary to consider the habit of smoking. Our rulers have set a bad example in this respect. They smoke cigarettes anywhere and everywhere. This has led us to consider smoking a fashion, and to turn our mouths into chimneys. Many books have been written to show that smoking is harmful. We call this age Kaliyuga. Christians believe that Jesus Christ will come again when selfishness, immorality, addiction to drugs and drink, etc., become rife. I shall not consider to what extent we may accept this as true. But I do feel that the world has been suffering a great deal from evils such as drinking, smoking, addiction to opium, ganja, and hemp and so on. All of us are caught in this snare and so we cannot truly measure the magnitude of its unhappy consequences. It is my prayer that you, the students, keep away from them. This Conference has entered its seventeenth year. The speeches of the Presidents in previous years were sent to me I have gone through them. What is the object behind arranging these speeches? If it is that you may learn something from them, ask yourselves what you have learnt. If it is just to hear a beautiful flow of English words and enhance the prestige of the Conference, I feel sorry for you. I take it that these speeches are arranged with the idea that you may learn something from them and put it into practice. How many of you followed Smt. Besant’s advice and adopted the Indian mode of dress, simplified your food habits and gave up unclean talk or acted on Prof. Jadunath Sarkar’s advice and spent your vacations in teaching the poor, free of charge? I can put many questions. I do not ask for a reply. You may answer these questions to your own conscience. The worth of your learning will be judged by your actions. Stuffing your brains with the contents of hundreds of books may bring its reward but action is of much greater value by far. One’s stock of learning is of no more value than the action it leads to. The rest is an unnecessary burden. I would, therefore, always request you and urge you to practice what you learn and what appears to you to be right. That is the only way to progress.