A Journal of Mahatma Gandhi Antarrashtriya Hindi Vishwavidyalaya

A Journal of Mahatma Gandhi Antarrashtriya Hindi Vishwavidyalaya A Journal of Mahatma Gandhi Antarrashtriya Hindi Vishwavidyalaya

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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

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

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