All over India, there is a vague feeling of discontent in the air about our prevalent system of education.
The mind of our educated community has been brought up within the enclosure of the modern Indian educational system. It has grown as familiar to us as our own physical body, unconsciously giving rise in our mind to the belief that it can never be changed. Our imagination dare not soar beyond its limits; we are unable to see it and judge it from outside. We neither have the courage nor the heart to say that it has to be replaced by something else....
They [Indian students] never have intellectual courage, because they never see the process and the environment of those thoughts which they are compelled to learn ¾ and thus they lose the historical sense of all ideas, never knowing the perspective of their growth.... They not only borrow a foreign culture, but also a foreign standard of judgement; and thus, not only is the money not theirs, but not even the pocket. Their education is a chariot that does not carry them in it, but drags them behind it. The sight is pitiful and very often comic.
The education which we receive from our universities takes it for granted that it is for cultivating a hopeless desert, and that not only the mental outlook and the knowledge, but also the whole language must bodily be imported from across the sea. And this makes our education so nebulously distant and unreal, so detached from all our associations of life, so terribly costly to us in time, health and means, and yet so meagre of results.
We must know that this concentration of intellectual forces of the country is the most important mission of a University, for it is like the nucleus of a living cell, the centre of creative life of the national mind.
The same thing happens in the case of our Indian culture. Because of the want of opportunity in our course of study, we take it for granted that India had no culture, or next to none. Then, when we hear from foreign pundits some echo of the praises of India’s culture, we can contain ourselves no longer and rend the sky with the shout that all other cultures are merely human, but ours is divine¾a special creation of Brahma! And this leads us to that moral dipsomania, which is the hankering after the continual stimulation of self-flattery.
... The inner spirit of India is calling to us to establish in this land great centres, where all her intellectual forces will gather for the purpose of creation, and all her resources of knowledge and thought, Eastern and Western, will unite in perfect harmony. She is seeking for herself her modern Brahmavarta, her Mithila, of Janaka’s time, her Ujjaini, of the time of Vikramaditya. She is seeking for the glorious opportunity when she will know her mind, and give her mind to the world, to help it in its progress; when she will be released from the chaos of scattered powers and the inertness of borrowed acquisition.
What I object to is the artificial arrangement by which this foreign education tends to occupy all the space of our national mind and thus kills, or hampers, the great opportunity for the creation of a new thought power by a new combination of truths. It is this which makes me urge that all the elements in our own culture have to be strengthened, not to resist the Western culture, but truly to accept and assimilate it, and use it for our food and not as our burden; to get mastery over this culture, and not to live at its outskirts as the hewers of texts and drawers of book-learning.
My suggestion is that we should generate somewhere a centripetal force, which will attract and group together from different parts of our land and different ages all our own materials of learning and thus create a complete and moving orb of Indian culture.
The main river of Indian culture has flowed in four streams¾the Vedic, the Puranic, the Buddhist, and the Jain. It had its source in the heights of the Indian consciousness.
... Our mind is not in our studies. In fact, it has been wholly ignored that we have a mind of our own.
India has proved that it has its own mind, which has deeply thought and felt and tried to solve according to its light the problems of existence. The education of India is to enable this mind of India to find out truth, to make this truth its own wherever found and to give expression to it in such a manner as only it can do.