A Journal of Mahatma Gandhi Antarrashtriya Hindi Vishwavidyalaya
A Journal of Mahatma Gandhi Antarrashtriya Hindi Vishwavidyalaya A Journal of Mahatma Gandhi Antarrashtriya Hindi Vishwavidyalaya
history of Greece by rising above internal barriers, wiping out mutual differences, and developing a feeling of solidarity and oneness, it would usher in a new era of progress and development, thereby leading to a glorious phase.”Presenting Rome as an ideal, he urges his countrymen to learn the lesson of shedding selfishness. From the English Revolution, he tells us to learn determination and dedication. From the French Revolution, is to be learnt to have faith in the power of thought. Thus, in this manner, he inspires and coaxes his countrymen to carry forward the Swadeshi Movement drawing inspiration and learning lessons from the history of other nations.The imperialistic power of Europe tried to extend it’s tentacles all over the world, under the pretence of civilizing them, thereby leading to colonialism, and the seeping in of western culture into the national fabric of the colonized countries. A study of imperialism in the last few decades reveals the fact that innovative measures were adopted to bring about revolutionary changes in the field of education in order to strengthen imperialism so as to exert supremacy over the colonized countries. Western thought with its emphasis on reason not only dismissed the Indian notion about nature, culture and society, but also imposed its ideologies on the Indian psyche.The Sepoy Mutiny led the British to believe that Indians were barbarians who deserved to be subdued, not reformed. When national consciousness permeated the colonized countries and the desire for freedom awakened and intensified, the desire to get rid of colonial rule also grew stronger and ripened into firm resolution. Hence, in the struggle for freedom, we also witness a growing conflict between Indian and western culture. This conflict is also clearly evident in the Indian Renaissance. A growing tendency to adopt a western way of life was witnessed in the intellectual class of India. This caused anxiety to the founders of the Indian Renaissance, and was severely criticized by them. Sapreji too, was worried about its grave implications. Thus, he writes : “Having acquired the key to western education and culture, how far have we been successful in adopting its inner spirit and basic principles. We have been content to adopt only its superficial aspects.” Sapreji was well aware of the limitations and drawbacks of Indian culture. He wanted to free India from these smothering limitations, by wiping out these drawbacks. This led him to say : “It should be our duty to redeem India from its unreasonable and inequitable binding social conventions, casting aside religious, caste and class differences, widening the bonds of man’s social perceptions in order to enable him to recognize his inherent abilities, his dignity as a human being, and his rights and social obligations. We shall be able to achieve this end only if these unreasonable differences are put aside, 20 :: January-March 2012
and we rise above religious dogma, and bigotry which has distorted the Indian culture. Sapreji wanted the establishment of a modern society in India which would not only be free from its smothering orthodoxy but at the same time would not be a blind imitation of the west; which would be modern, yet, Indian. This new social order would consist of men with an ever-widening vision. Sapreji’s contribution also extends to the field of economics. He established a philosophical view of economics in Hindi. In the first decade of 20th Century when the ‘Pracharini Sabha’ of Kashi decided to publish a science dictionary in Hindi, Sapreji was appointed the editor of dictionary of Political Economics. According to Sapreji’s biographer “Govinda Rao Hardikar”, the economics dictionary published in 1904 contained 2115 Hindi terms for 1320 English terms of Economics. This dictionary was published in 1906. With Sapreji’s efforts economics received an impetus. In 1904, he wrote a lengthy article on the trade policy of the British. His article on “Hartal” was published in “Saraswati” in 1907 where strike has been defended. He has written, “Generally, strikes are highly condemned and the workers are blamed for paralyzing work in factories. Although the owners incur great loss and the workers suffer, yet it can undoubtedly be stated that, workers have a right to defend their genuine demands.” Although, Sapreji had written a book on economics he did not have it published, because he found it unsatisfactory, but, he handed over the manuscript to Mahavir Prasad Diwedi when the latter was writing “Sampatti Shastra.” It helped him greatly. Mahavir Prasad Diwedi has clearly mentioned in the excrepts that he had borrowed from Sapreji’s unpublished book. Hence, the trend of economic philosophy started by Sapreji becomes, more organized in ‘Sampatti Shastra’ and this trend is carried forward by Radhamohan Gokul in his book “Country’s Wealth” and Parasnath Dwivedi’s book, ‘Desh ki Dasha’. Besides being a renowned journalist, Sapreji was also a man of literature, but he has not been assigned any place in the history of Hindi literature.He was a man of many talents; an eminent essayist, a skillful narrator and a brilliant critic. Devi Prasad Verma has tried to throw light on Sapreji’s contribution to storywriting in Hindi. He has not only edited the stories written by him but, in his preface, has also evaluated his art of narration. An elaborate discussion on ‘Hindi ki Pratham Maulik Kahani’ was published in Sarika. Here Sapreji’s story ‘Ek Tokari Bhar Mitti’ was considered to be the first Maulik Kahani in Hindi by some of the critics. Consequently, Sapreji’s fame as a story writer was discussed at length. In ‘Chahattisgarh Mitra’ six of Sapreji’s stories were published between 1900-1901, two of which were published under the title January-March 2012 :: 21
- Page 1 and 2: A Journal of Mahatma Gandhi Antarra
- Page 3 and 4: L A N G U A G E DISCOURSE W R I T I
- Page 5 and 6: Editor's Note ‘Hindi’ is primar
- Page 7 and 8: Heritage EK TOKRI BHAR MITTI Madhav
- Page 9 and 10: Discourse THE IMPORTANCE OF MADHAV
- Page 11 and 12: nationalism into literature; societ
- Page 13 and 14: 1. History of India, and other coun
- Page 15 and 16: anch of knowledge— natural and so
- Page 17 and 18: country, growing indignation at the
- Page 19: the consciousness of the colonized
- Page 23 and 24: forces of liberty and patriotism tr
- Page 25 and 26: his thoughts boldly, without fear.T
- Page 27 and 28: characteristics of the age in which
- Page 29 and 30: For, when father having been engage
- Page 31 and 32: and panegyrists going and singing p
- Page 33 and 34: I burst forth, ‘‘Aha, Niuniya!
- Page 35 and 36: aid. The flower was punished forthw
- Page 37 and 38: years in this guileful world I roam
- Page 39 and 40: form. Now, once again there was a s
- Page 41 and 42: Discourse LIFE AND IDEALS OF PREMCH
- Page 43 and 44: and the train also arrived, but cou
- Page 45 and 46: Discourse THE CONCEPT OF INDIANNESS
- Page 47 and 48: of first novel goes to the Genji Mo
- Page 49 and 50: untouchable boy. The boy is from
- Page 51 and 52: eligious leaders. Premchand in his
- Page 53 and 54: · Partition of India and growth of
- Page 55 and 56: 2) Ghar ki Raah, Indra Basawada, Sa
- Page 57 and 58: Sahai, Nagendra, Bhagwat Sharan Upa
- Page 59 and 60: two women (Rekha and Gaura) simulta
- Page 61 and 62: significant. Since real aspects lik
- Page 63 and 64: Another very major challenge that e
- Page 65 and 66: students of Dacca University had ta
- Page 67 and 68: Culture THE BHARATNATYAM HERITAGE I
- Page 69 and 70: and her husband also migrated to Ho
history <strong>of</strong> Greece by rising above internal<br />
barriers, wiping out mutual differences,<br />
and developing a feeling <strong>of</strong> solidarity and<br />
oneness, it would usher in a new era <strong>of</strong><br />
progress and development, thereby leading<br />
to a glorious phase.”Presenting Rome as<br />
an ideal, he urges his countrymen to learn<br />
the lesson <strong>of</strong> shedding selfishness.<br />
From the English Revolution, he tells<br />
us to learn determination and dedication.<br />
From the French Revolution, is to be learnt<br />
to have faith in the power <strong>of</strong> thought.<br />
Thus, in this manner, he inspires and coaxes<br />
his countrymen to carry forward the<br />
Swadeshi Movement drawing inspiration<br />
and learning lessons from the history <strong>of</strong><br />
other nations.The imperialistic power <strong>of</strong><br />
Europe tried to extend it’s tentacles all<br />
over the world, under the pretence <strong>of</strong><br />
civilizing them, thereby leading to<br />
colonialism, and the seeping in <strong>of</strong> western<br />
culture into the national fabric <strong>of</strong> the<br />
colonized countries. A study <strong>of</strong> imperialism<br />
in the last few decades reveals the fact<br />
that innovative measures were adopted<br />
to bring about revolutionary changes in<br />
the field <strong>of</strong> education in order to strengthen<br />
imperialism so as to exert supremacy over<br />
the colonized countries. Western thought<br />
with its emphasis on reason not only<br />
dismissed the Indian notion about nature,<br />
culture and society, but also imposed its<br />
ideologies on the Indian psyche.The Sepoy<br />
Mutiny led the British to believe that Indians<br />
were barbarians who deserved to be<br />
subdued, not reformed. When national<br />
consciousness permeated the colonized<br />
countries and the desire for freedom<br />
awakened and intensified, the desire to<br />
get rid <strong>of</strong> colonial rule also grew stronger<br />
and ripened into firm resolution. Hence,<br />
in the struggle for freedom, we also witness<br />
a growing conflict between Indian and<br />
western culture. This conflict is also clearly<br />
evident in the Indian Renaissance. A<br />
growing tendency to adopt a western way<br />
<strong>of</strong> life was witnessed in the intellectual<br />
class <strong>of</strong> India. This caused anxiety to the<br />
founders <strong>of</strong> the Indian Renaissance, and<br />
was severely criticized by them. Sapreji<br />
too, was worried about its grave<br />
implications. Thus, he writes : “Having<br />
acquired the key to western education<br />
and culture, how far have we been<br />
successful in adopting its inner spirit and<br />
basic principles. We have been content<br />
to adopt only its superficial aspects.”<br />
Sapreji was well aware <strong>of</strong> the limitations<br />
and drawbacks <strong>of</strong> Indian culture. He wanted<br />
to free India from these smothering<br />
limitations, by wiping out these drawbacks.<br />
This led him to say : “It should be our<br />
duty to redeem India from its unreasonable<br />
and inequitable binding social conventions,<br />
casting aside religious, caste and class<br />
differences, widening the bonds <strong>of</strong> man’s<br />
social perceptions in order to enable him<br />
to recognize his inherent abilities, his<br />
dignity as a human being, and his rights<br />
and social obligations. We shall be able<br />
to achieve this end only if these<br />
unreasonable differences are put aside,<br />
20 :: January-March 2012