Hindi : The National Language for India
It behaves us to devote attention to a consideration of a national language, as we have done to that of the medium of instruction. If English is to become a national language, it ought to be treated as a compulsory subject. Can English become the national language? Some learned patriots contend that even to raise the question betrays ignorance. In their opinion, English already occupies that place. His Excellency the Viceroy in his recent utterance has merely expressed a hope that English will occupy that place. His enthusiasm does not take him as far as that of the former. His Excellency believes that English will day after day command a larger place, will permeate the family circle, and at last rise to the status of a national language. A superficial consideration will support the viceregal contention. The condition of our educated classes gives one the impression that all our activities would come to a stand-still if we stop the use of English. And yet deeper thought will show that English can never and ought not to become the national language of India. What is the test of national language ?
(1) For the official class it should be easy to learn.
(2) The religious, commercial and political activity throughout India should be possible in that language.
(3) It should be the speech of the majority of the inhabitants of India.
(4) For the whole of the country it should be easy to learn.
(5) In considering the question, weight ought not to be put upon momentary of short-lived conditions.
The English language does not fulfill any of the conditions above-named. The first ought to have been the last, but I have purposely given it the first place, because that condition alone gives it the appearance of being applicable to the English language. But upon further consideration we should find that for the officials even at the present moment it is not an easy language to learn. In our scheme of administration, it is assumed that the number of English officials will progressively decrease, so that in the end only the Viceroy and others whom one may count on one's finger-tips will be English. The majority are of Indian nationality today, and their number must increase.
And every one will admit that for them, English is more difficult to be learnt than any Indian language. Upon an examination of the second condition, we find that until the public at large can speak English, religious activity through that tongue is an impossibility. And a spread of English to that extent among the masses seems also impossible.
English cannot satisfy the third condition, because the majority in India do not speak it.
The fourth, too, cannot be satisfy by English, because it is not an easy language to learn for the whole of India.
Considering the last condition we observe that the
position that English occupies today is momentary. The permanent condition is that there will be little necessity for English in national affairs. It will certainly be required for imperial affairs. That, therefore, it will be an imperial language, the language of diplomacy, is a different question. For that purpose its knowledge is a necessity. We are not jealous of English. All that is contended for is, that it ought not to be allowed to go beyond its proper sphere. And as it will be the imperial language, we shall compel our Malaviyajis, our Shastriars and our Banerjees to learn it. And we shall feel assured that they will advertise the greatness of India in other parts of the world. But English cannot become the national language of India. To give it that place is like an attempt to introduce Esperanto. In my opinion, it is unmanly even to think that English can become our national language. The attempt to introduce Esperanto merely betrays ignorance. Then which is the language that satisfies all the five conditions ? We shall be obliged to admit that Hindi satisfies all those conditions.
I call that language Hindi which Hindus and Mohammedans in the North speak and write, either in the Devanagari or the Urdu character. Exception has been taken to this definition. It seems to be argued that Hindi and Urdu are different languages. This is not a valid argument. In the Northern parts of India, Mussalmans and Hindus speak the same language. The literate classes have created a division. The learned Hindus have Sanskritized Hindi. The Mussalmans, therefore, cannot understand it. The Moslems of Lucknow have Persianized their speech and made it unintelligible to the Hindus. These represent two excesses of the same language. They find no common place in the speech of the masses. I have lived in the North. I have freely mixed with Hindus and Mohammedans and although I have but a poor knowledge of Hindi, I have never found any difficulty in holding communion with them. Call the language of the North what you will, Urdu or Hindi, it is the same. If you write it in the Urdu character you may know it as Urdu. Write the same thing in the Nagari character and it is Hindi.
There, therefore, remains a difference about the script. For the time being Mohammedan children will certainly write in the Urdu character, and Hindus will mostly write in the Devanagari. I say mostly, because thousands of Hindus use the Urdu character, and some do not even know the Nagari character. But when Hindus and Mohammedans come to regard one another without suspicion, when the causes begetting suspicion are removed, that script which has greater vitality will be more universally used, and therefore, become the national script. Meanwhile those Hindus and Mohammedans who desire to write their petitions in the Urdu character, should be free to do so and should have the right of having them accepted at the seat of the National Government.
There is not another language capable of competing with Hindi in satisfying the five conditions. Bengali comes next to Hindi. But the Bengalis themselves make use of Hindi outside Bengal. No one wonders to see a Hindi-speaking man making use of Hindi, no matter where he goes. Hindu preachers and Mohammedan Moulvis deliver their religious discourses throughout India in Hindi and Urdu and even the illiterate masses follow them. Even the unlettered Gujarati going to the North, attempts to use a few Hindi words whereas a gate-keeper from the North declines to speak in Gujarati even to his employer, who has on that account to speak to him in broken Hindi. I have heard Hindi spoken even in the Dravid country. It is not true to say that in Madras one can go on with English. Even there I have employed Hindi with effect. In the trains I have heard Madras passengers undoubtedly use Hindi. It is worthy of note that Mohammedans throughout India speak Urdu and they are to be found in large numbers in every Province. Thus Hindi is destined to be the national language. We have made use of it as such in times gone by. The rise of Urdu itself is due to that fact. The Mohammedan kings were unable to make Persian or Arabic the national language. They accepted the Hindi grammar, but employed the Urdu character and Persian words in their speeches. They could not, however, carry on their intercourse with the masses through a foreign tongue. All this is not unknown to the English. Those who know anything of the sepoys, know that for them military terms have had to be prepared in Hindi or Urdu.
Thus we see that Hindi alone can become the national language. It presents some difficulty in case of the learned classes in Madras. For men from the Deccan, Gujarat, Sind and Bengal it is easy enough. In a few months they can acquire sufficient command over Hindi to enable them to carry on national intercourse in that tongue. It is not so for the Tamils. The Dravidian languages are distinct from their Sanskrit sister in structure and grammar. The only thing common to the two groups is their Sanskrit vocabulary to an extent. But the difficulty is confined to the learned class alone. We have a right to appeal to their patriotic spirit and expect them to put forth sufficient effort in order to learn Hindi. For in future when Hindi has received State recognition, it will be introduced as a compulsory language in Madras as in other Provinces, and intercourse between Madras and them will then increase. English has not permeated the Dravidian masses. Hindi, however, will take no time.
Speeches and Writings of Mahatma Gandhi, pp.395-99; 20-10-17
The Need for Hindustani
I have ventured to advise every student to devote this year of our trial to the manufacture of yarn and learning Hindustani. I am thankful to the Calcutta students that they have taken kindly to the suggestion. Bengal and Madras are the two Provinces that are cut off from the rest of India for want of a knowledge of Hindustani on their part. Bengal, because of its prejudice against learning any other language of India, and Madras, because of the difficulty of the Dravidians about picking up Hindustani. An average Bengali can really learn Hindustani in two months if he gave it three hours per day and a Dravidian in six months at the same rate. Neither a Bengali not a Dravidian can hope to achieve the same result with English in the same time. A knowledge of English opens up intercourse only with the comparatively few English-knowing Indians, whereas a possible knowledge of Hindustani enables up to hold intercourse with the largest number of our countrymen. I do hope the Bengalis and the Dravidians will come to the next Congress with a workable knowledge of Hindustani. Our greatest assembly cannot be a real object-lesson to the masses unless it speaks to them in a language which the largest number can understand. I appreciate the difficulty with the Dravidians, but nothing is difficult before their industrious love for the motherland... You and I, and every one of us has neglected the true education that we should have received in our national schools. It is impossible for the young men of Bengal, for the young men of Gujarat, for the young men of the Deccan to go to the Central Provinces, to go to the United Provinces, to go to the Punjab and all those vast tracts of India which speak nothing but Hindustani, and therefore I ask you to learn Hindustani also in your leisure hours. Do not consider for one moment that you can possibly make English a common medium of expression between the masses. Twenty-two crores of Indians know Hindustani—they do not know any other language. And if you want to steal into their hearts, Hindustani is the only language open to you.
Young India, 2-2-1921
The Richness of the Hindi Language
You talk of the poverty of Hindi literature—you talk of the poverty of today's Hindi, but if you dive deep into the pages of Tulsidas, probably you will share my opinion that there is no other book that stands equal to it in the literature of the world in modern languages. That one book has given me faith and hope which no other book has given. I think that it is a book which can stand any criticism and any scrutiny, alike in literary grace, in metaphor and in religious fervour.
Young India, 9-2-1921
Hindustani and Mother Tongue
A fear had been expressed, observed Gandhiji, that the propagation of Rashtrabhasha or the national tongue would prove inimical to the provincial languages. That fear was rooted in ignorance. Provincial tongues provided the sure foundation on which the edifice of the national tongue should rest. The two were intended to complement, not supplant each other.
A Common Script
If we are to make good our claim as one nation, we must have several things in common. We have a common culture running through a variety of creeds and sub-creeds. We have common disabilities. I am endeavouring to show that a common material for our dress is not only desirable but necessary. We need also a common language not in suppression of the vernaculars, but in addition to them. It is generally agreed that that medium should be Hindustani—a resultant of Hindi and Urdu, neither highly Sanskritized, nor highly Persianized or Arabianized. The greatest obstacle in the way are the numerous scripts we have for the vernaculars. If it is possible to adopt a common script, we should remove a great hindrance in the way of realizing the dream, which at present it is, of having a common language.
A variety of scripts is an obstacle in more ways than one. It constitutes an effectual barrier against the acquisition of knowledge. The Aryan languages have so much in common that, if a great deal of time had not to be wasted in mastering the different scripts, we should all know several languages without much difficulty ; for instance, most people who have a little knowledge of Sanskrit would have no difficulty in understanding the matchless creation of Rabindranath Tagore, if it was all printed in Devanagari script. But the Bengalee script is a notice to the non-Bengalis—"hands off". Conversely, if the Bengalis knew the Devanagari script, they would at once be able to enjoy the marvellous beauty and spirituality of Tulsidas and a host of other Hindustani writers. When I returned to India in 1905, I had a communication from a society whose headquarters were, I believe, in Calcutta, and whose object was to advocate a common script for all India. I do not know the activities of that society, but its object is worthy, and a great deal of substantial work can be done by a few earnest workers in this direction. There are obvious limitations. A common script for all India is a distant ideal. A common script for all those who speak the Indo-Sanskrit languages, including the Southern stock, is a practical ideal, if we can but shed our provincialisms. There is little virtue, for instance, in Gujarati clinging to the Gujarati script. A provincial patriotism is good where it feeds the larger stream of all-India patriotism, as the latter is good to the extent that it serves the still larger end of the universe. But a provincial patriotism that says "India is nothing. Gujarat is all", is wickedness. I have selected Gujarat because it is the half-way house, and because I am myself a Gujarati. In Gujarat, somewhat fortunately, those who settled the principles of primary education, decided to make Devanagari script compulsory. Every Gujarati boy or girl, who has passed through a school, therefore knows both the Gujarati and the Devanagari scripts. If the committee had decided upon purely Devanagari script, it would have been better still. No doubt, the research scholars would still have learnt the Gujarati script for deciphering old manuscripts, but the Gujarati boy's energy would have been spared for more useful labour, if he had to learn only one instead of two scripts. The committee that settled the education scheme for Maharashtra, was more enlightened, and it simply required the Devanagari script. The result is that a Mahratta reads, so far as mere reading is concerned, Tulsidas with as much facility as he reads Tukaram, and Gujaratis and Hindustanis read Tukaram with equal facility. The committee in Bengal, on the other hand, ruled otherwise, with the result we all know and many of us deplore. The treasures of the richest Indian vernacular have been rendered most difficult of access as if by design. That Devanagari should be the common script, I suppose, does not need any demonstration—the deciding factor being that it is the script known to the largest part of India.
These reflections arise, because, I was called upon to solve, during my visit to Cuttack, a practical question. There is a tribe wedged between the Hindi-speaking people in Bihar and Uriya-speaking people of Orissa. What was to be done for the education of its children ? Were they to be taught through Uriya of through Hindi ? Or were they to be taught through their own dialect, and if they were, was the script to be Devanagari or a new invention ? The first thought of the Utkal friends was to absorb the tribe amongst the Uriyas. The Biharis would think of absorbing them in Bihar, and if the elders of the tribe were consulted, they would most probably and naturally say that their dialect was just as good as the Uriya or the Bihari, and that it should be reduced to writing. And for them it would be a toss whether the script to be adopted should be Devanagari or Uriya, if not even a newly invented script, as has happened in modern times in at least two instances I know. Endeavouring to think in terms of all-India I suggested to my friends that, whilst it was proper for them to strengthen the Uriya language among the Uriya-speaking people, the children of this tribe should be taught Hindi and naturally the script should be Devanagari. A spirit that is so exclusive and narrow as to want every form of speech to be perpetuated and developed, is anti-national and anti-universal. All undeveloped and unwritten dialects should, in my humble opinion, be sacrificed and merged in the great Hindustani stream. It would be a sacrifice only to be nobler, not a suicide. If we are to have a common language for cultured India, we must arrest the growth of any process of disintegration or multiplication of languages and scripts. We must promote a common language. The beginning must naturally be made with the script, and until the Hindu-Muslim question is solved, confined perhaps to Hindu India. If I could have my way, I would make the learning of Devanagari script and Urdu script, in addition to the established provincial script, compulsory in all the provinces and I would print in Devanagari chief books in the different vernaculars with a literal translation in Hindustani.
Young India, 27-8-1925
Regarding the replacing of the Urdu and Nagari scripts by the Roman script, however attractive the proposition may appear to be, in my opinion, the replacing would be a fatal blunder and we would find ourselves in the fire out of the frying pan.