The
predominant image of Gopabandhu Das embedded in our mind and consciousness is
that of a freedom fighter, poet, educationist, founder of leading Oriya daily The
Samaja, legislator and above all a selfless and self effacing person ever dedicated
to the cause of suffering humanity. The numerous records on his epoch making
life and deeds celebrate this enduring image of Utkalmani and none less than
Mahatma Gandhi, copiously referring to Gopabandhu's high-minded ideals, underlined
that defining image and even went to the extent of writing in 1921 that if
there were 100 such people in the country, Swaraj would be certain over a
period of one year.
Even
Gopabandhu's supreme selflessness manifested in his decision to survive only on
rice and dal after the noncooperation movement stunned Mahatma Gandhi. When
Gandhiji asked him "…Whether this poor diet would not affect his
health" Gopabandhu replied "Should we not submit to this privation for
the sake of swaraj?" Mahatma Gandhi in his article "My Orissa
Tour" written in the Navajivan on 10th April 1921 exclaimed at
Gopabandhu's reply and observed "I was silenced". It is worth noting
that Mohan Das Karam Chand Gandhi who attained the exalted status of Mahatma
for his service and sacrifice and for identifying himself with the humblest of
the human beings was never silenced by a mere answer from any national leader
of great accomplishment, reputation and stature. Such rare observations of
Mahatma Gandhi constituted historic tributes to Gopabandhu and possibly are
unparalled in the annals of our struggle for independence. Mahatma Gandhi after
returning to India from South Africa in 1915 had not given such stirring
remarks even as he met and closely interacted with towering personalities like
Gopal Krishna Gokhle and Bal Gangadhar Tilak. In fact when Bal Gangadhar Tilak,
the author of the rallying slogan of our freedom movement "Swaraj is my
Birth Right" and one of the best known examples of a man acclaimed for
self service, came late to a function in 1917 Mahatma Gandhi noted that such
late arrivals would inevitably delay our Swaraj. The comments of Mahatma on Gopabandhu
and Tilak are not only contrasting but also revealing and enable us to
understand the stature and standing of Utkalmani at the national level on
account of his dedicated services to the lowly and the lost.
The
inspiration Gandhiji got from Gopabandhu and the confidence and optimism he
displayed to attain Swaraj within a year after seeing Utkalmani's sacrifices
and suffering for the cause of Swaraj testified to the remarkable saga of his selfless
service to people, society and nation.
While
the people of India and particularly the people of Odisha reverentially
commemorate his life of exceptional service and sacrifice and often cite his
hallowed name as the shining example of a man devoted to wipe out every tear
from every eye of the victims of flood and famine, they are insufficiently
aware of his robust social vision and modern mind.
The
dearth of literature and research on Gopabandhu's worldview is a sad reflection
on our intellectual tradition which has failed to adequately appreciate and
make people aware of the genius of Utkalmani as a fine exponent and practitioner
of a movement for modernization of our social tradition. We must be mindful of
the fact that India in its long history was repeatedly subjected to foreign invasion
and control not due to its economic deprivation and poverty but because of the
social factors which restricted our outlook, fostered blinkered approach to
life and narrowed our understanding of society and universe. India was shining
through its wealth and riches and the radiance of the shining India very
powerfully drew the attention of rest of the world. Not only the mysticism of
the land but also the authentic celebration of life in all its splendour made
India the center of attraction and all attempts were made by the Europeans to
exploit its treasure. While the restlessness of mankind to reach the shores of
India was finding concrete manifestation in the attempts of Vasco da Gama and
Columbus to explore sea routes to this enchanting land we in our own country
were confined to inhibition of social taboo and prohibition to undertake sea voyage.
This regressive social custom combined with the rigidities of caste and
religious dogma constituted the single most important factor behind the
degeneration and decline of India in her history. The sensation of renaissance
felt in many parts of the country and the mighty struggle for independence
under the leadership of Mahatma Gandhi represented, among other things, the
deeply felt desire of our people to change society along progressive lines and
initiate processes so that modernization of society, outlook and attitude could
take place. After all it is only through the processes of social modernization
that the consciousness of the people could be awakened and their worldview broadened.
The
downfall of India despite its glorious heritage of science and technology be attributed
to the way education and talent was appropriated by particular castes for
centuries. In a way there was hundred percent reservation, in diverse fields of
life, on the basis of caste.
Swami
Vivekananda in one of his insightful writings observed that the monopolization
of education and intelligence by a few was responsible for the decline of
India. The low levels of literacy rate in India for thousands of years in spite
of the millennia old tradition of worshipping the God and Goddess of learning
Ganesh and Saraswati respectively highlighted the social factors that retarded
the progress of mass education and resulted in all round backwardness of the
nation. During our freedom struggle it was progressively realized by our
leadership that there is no better way to change society and nation than educating
people, expanding their abilities and inculcating among them the values of
service, nationalism, sharing, fellow feeling, compassion and understanding.
Gopabandhu spearheaded a movement for social modernization through education.
It was silent and unspectacular but had revolutionary implications for society.
His approach remained far above narrow confines of caste and religion and
covered the whole nation.
It
is well known that in 1909 he established the Satyabadi Bana Vidyalaya which
possibly became the first ever experiment in our country for conducting
open-air school. Mahatma Gandhi wrote appreciatively on this effort. A
celebrated educationist of that time Sir Asutosh Mookerjee understood its
significance for the nation when he wrote "The promoters of this school
have set a laudable example to the country…one cannot but wish that every
village in Bengal should possess a genuine place of instruction like the
Satyabadi School". The thoughtful observation highlighted the
nationalistic and universal approach of Gopabandhu whose ideas are of immense importance
for our age.
A
survey of his writings brings to light his wide ranging ideas and his modern
approach and educates us about his farsighted vision. A thorough study and
understanding of Gopabandhu's life and work help us to understand that he was a
refreshingly modern person and had the innate desire to modernize society and
broaden the attitude and outlook of people. At the heart of that path breaking approach
remained education.
On
16th September 1912 i.e. three years after he established Satyabadi School he addressed
the Puri District Educational Conference organized at Satyabadi and said "Education
is the well spring of all national development". (Siksha samasta jatiya
unnatira muladhar). A man committed to national development through education
was obviously perturbed to see caste based organizations becoming the nucleus
for the spread of education.
In
the address cited above he painfully observed that Brahmana Samiti, Karana
Samiti, Kayastha Samiti, etc. were engaged in extending educational facilities
to the members of their respective castes. In the second half of the twentieth
century sociologists like Rudolf and Rudolf focused attention in understanding
the role played by caste in promoting the cause of modernization. They
interpreted that tradition in spite of its apparent contradiction with modernization
process has the potential of advancing it. By way of example they referred to the
construction of schools and hostels by caste associations for students
belonging to particular castes for availing modern educational facilities.
But
Gopabandhu in the beginning of the twentieth century had indicted caste based
approaches to impart education and remarked that howsoever noble the objective
of such associations might be their attempts based on narrow considerations could
not promote the educational advancement of the nation as a whole. His
observations "these associations are communal, not universal",
"Ehi sabu Samiti Sampradayika- Sarvajanin Nuhen", brought out the
limited scope of caste associations and therefore advocated and pursued the
wider vision free from all constrictions. He specifically emphasized on spread
of education among all castes and communities and the establishment of
Satyabadi School was a splendid example of his broad minded approach to education.
He carefully analysed the report concerning spread of education in India and
learnt with a heavy heart that for every five villages of India there existed
only one school. Referring to the Puri district he said with lot of sadness
that in 10, 25 and even 50 villages one hardly heard of the pronouncement of
the alphabets. He informed that the first syllable represented by AA and AAA was
never uttered in those villages. Continuing to reflect on the deepening
ignorance of people in remote villages he told that the dim ray of education had
not reached there. He entertained the doubt that in hundreds of villages of
Orissa people even would not be aware of the basic fact that they were being ruled
by the British authorities. Today we talk of the division of society in terms
haves and have nots. In 1912 Gopabandhu talked about division of society in
terms of literates and illiterates. The cause of the dichotomy was obviously
due to lack of education among vast masses of ordinary men and women. He
therefore expressed the opinion that efforts should have been made much earlier
to dispel ignorance among people. He forcefully argued for a campaign in all
villages and among people of all castes and creed to make them understand about
the value and utility of education for them. He favoured for broadening the
scope of the campaign to include in it not only book learning but
also vocational education. For he believed that excessive reading of books puts
heavy burden on the brain and therefore suggested that public instruction
should give equal emphasis on the use of hand, feet, ears and eyes to make mind
steady, stable and focused. In 1921 Mahatma Gandhi wrote a book for school
children called Bal Pothi in which he wrote that household work is education.
Elaborating it further he explained that both boys and girls by doing house
hold work could exercise their hand, feet, eyes, muscles and brain and grow up
as healthy and balanced human beings. The comprehensive understanding of education
by Gopabandhu Das and Mahatma Gandhi and the stress they laid on both the physical,
intellectual and spiritual development of the student need to be followed by
the present generation which is plagued by the decline of values and crisis of
standards of behaviour.
One
of the distinguishing features of the movement for spread of education in
twenty first century has been to make education accessible for those who are in
the margins of society. Utkalmani Gopabnadhu Das had nurtured that vision at
least nine decades back and much before Mahatma Gandhi reached the shores of
India from South Africa. Keeping in mind the special concerns of the people
belonging to the labour class he specifically wanted that they would be taught
about the new methods for using their skills in local industries. The fact that
his campaign for education covered all communities and castes and the fact that
he wanted special education for the labourers, established his credentials as
the arch advocate of inclusive society and Sarvodaya.
Above all he wanted that
education be made the principal instrument for building our national character.
The all encompassing approach and the nobility of the challenging vision of Gopabandhu
contained the seeds of total literacy campaign which took the form of a mighty
tree in Ernakulam district of Kerala in the 1980s and gradually branched out to
different parts of India including Orissa and emerged as a giant movement for
spreading literacy in the country. The current focus at the national level on
Sarvasiksha Abhiyan embodies the vision of Gopabandhu Das which covered all
communities and which emphasized on their inherent right to be the recipients
of knowledge and wisdom. The ideal of fraternity enshrined in our Constitution
can only be realized in full measure only if the objectives set by Gopabandhu
to educate every citizen of the country are realized in practice. It is only by
effective and quality public instruction that we can put an end to divisions caused
by caste, religion and community and promote social solidarity, national unity
and integration. Any attempt to ensure equality of opportunity for the spread
of education would be a powerful step for social modernization. After all the
essence of social modernization demands that people must nurture an open mind
free from the fetters of narrow identities, stretch their arms to embrace new
ideas and be governed by the ideals and practice of liberty, equality and
fraternity. The historic efforts of Gopabandhu Das in the early part of the twentieth
century to spread education among people cutting across contrived barriers of
caste and creed constituted a rarest of rare instance of a leader so
passionately dedicated to the spread of education in the face of countless
difficulties and hindrances caused by foreign rule. His heroic efforts and his
pioneering contributions make him one of the forerunners of social
modernization and builder of modern India.
Dr. Satya Narayan Sahu
Courtesy Orissa Review
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Part-II follows...
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