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Studio/Nov.’51, (A22g) Maulana
Abul Kalam Azad, Education Minister of India planting a sapling at the Central
College of Agriculture Hostel at Pusa (Delhi), the opening ceremony of which
was perofrmed by him on November 3, 1951. Photo and Caption Courtesy: http://photodivision.gov.in/waterMarkdetails.asp?id=23015.jpg
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Today (11th November) is Maulana Abul Kalam Azad’s
birth anniversary, which is now also celebrated as National Education Day. As I
had mentioned in my article written last year on this occasion, (you can read
the article at this link on the blog http://aboutreading.blogspot.in/2013/11/a-finished-product-of-indian-culture.html)
Maulana Azad remains for me one of the
greatest heroes of our times in whom I am yet to find anything that can slight
him or his personality. While just going through the book Speeches of Maulana Azad 1947-1958
published by Publications Division (1st Edition January 1956;
Revised Edition November 1989), I came
across an article that puts the issue of having a national language in
historical perspective and also brings forth quite frankly the weaknesses that
encompass the modern Hindi language and the challenges that it needs to
confront in order to establish itself as a true national language. A reading of
the speech, given as the Inaugural Address at the First All India Conference on
Letters, New Delhi, March 15, 1951, shows that lot many issues that Maulana
Azad flagged nearly 65 years back are still quite relevant and need to be
viewed more closely. One of the arresting points of the speech for me is
Maulana Azad’s clear-cut perspective about what makes literature of a language international’.
For him, if the literature of a language has been translated enough into
foreign languages, then that should be considered truly international. In the
context of Urdu, he thus says,
“Among the
Indian languages, it is only from Urdu that some works had been translated into
English and other European languages more than a hundred years ago. Garcin de
Tassy published a French translation of Sir Syed Ahmad’s Asar-al-Sanadid
as early as 1850. Maulvi Nazir Ahmed and Maulana Shibli Numani have also
produced works which have been translated and quoted by well-known European
scholars. In the third volume of his Literary History of Persia,
Edward Browne has drawn extensively upon the works of Shibli Numani. In fact, a
large portion of this book, particularly the Chapter on Hafiz, is almost a
translation of Shibli Numani’s Shair-al-Ajam.”
Now, in the age of translations
that we live in, it is of utmost importance to realise that translations are
not one way process---foreign literature getting translated into Indian
languages—but through translations if we hope to develop cultural and literary
understanding, then our literatures, and views must get translated into the
langauges of the dominant cultures. Otherwise, the bogey of translations will
be, and to great extent already being, used to force down the throat of
sub-ordinate or minority cultures the views of the dominant cultures. In this sense, as somehow I always have the
apprehension, translations can ultimately become a tool for spreading
globalisation and its uniform ideas. Hence it is all the more necessary to look at the insights that Maulana Azad offers when he states: "...it is not enough if a language translates works from other languages. Valuable as such translations are, and greatly as they contribute to the development of a language, they cannot by themselves establish a language as a world language. A language or literature attains that status only when it makes some contribution which by its originality or depth of insight or beauty of expression marks an addition to the achievements of man."
Herein I reproduce the last 3 pages of the 7 page
speech, which is published under the heading ‘Literature and Nationality’—Kumar
Vikram
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Photo Emporium,
Cuttack/January. 1950, A22mThe Hon ble Maulana Abul Kalam Azad, India’s
Education Ministe, and Chairmanof the Central Advisory Board of Education,
photographed after the inauguration of the Annual Meeting of the Board at
Cuttack in January, 1950, with H.E. mr. Asaf Ali, Governor, Shri H.K. Mahtab,
Pandit Lingraj Misra, Education Minister of Orissa, (in front row), Dr.
Tarachand, Secretary to Education Ministry, and Mr. M. C. Padhan, D.P.I.,
Orissa. Phto and Caption Courtesy: http://photodivision.gov.in/waterMarkdetails.asp?id=12846.jpg
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EXCERPTS FROM ‘LITERATURE
AND NATIONALITY”
“...It is obvious that if any language is to attain recognition outside its own domain, it must contain works which are accepted as valuable contributions to human knowledge or culture. For this, it is not enough if a language translates works from other languages. Valuable as such translations are, and greatly as they contribute to the development of a language, they cannot by themselves establish a language as a world language. A language or literature attains that status only when it makes some contribution which by its originality or depth of insight or beauty of expression marks an addition to the achievements of man.
The fourteen languages recognised by the
Constitution include Sanskrit and Tamil. Sanskrit is, of course, in a class by
itself, and is rightly recognised as one of the most developed of classical
languages. Tamil also has a rich and ancient literature and its poetry has been
and deserves to be translated into foreign languages. We must, however,
remember that Tamil is really a classical language, and most of the
achievements of Tamil which entitles it to recognition belong to a past age.
If therefore we leave out Sanskrit and Tamil as
classical languages, we must face up to the painful fact that only Bengali
and Urdu among the modern Indian languages can claim to some extent
international recognition. Urdu, in less than three hundred years, has achieved
a progress that is almost phenomenal. Urdu poetry developed suddenly and
produced poets who can rank with the immortal poets of the classical languages.
Mir Anis can take his place after poets like Valmiki, Homer and Firdausi;
Sauda, Mir and Ghalib have composed lyrics that are excellent, judged by any
standard. Ghalib, in particular, has reached heights of originality and beauty
that rank him with the greatest lyric poets of the world. In prose too, Urdu
has, in about a hundred years, produced works in history and literature that
have rightly attained international fame. Among the Indian languages, it is
only from Urdu that some works had been translated into English and other
European languages more than a hundred years ago. Garcin de Tassy published a
French translation of Sir Syed Ahmad’s Asar-al-Sanadid as early as 1850.
Maulvi Nazir Ahmed and Maulana Shibli Numani have also produced works which
have been translated and quoted by well-known European scholars. In the third
volume of his Literary History of Persia, Edward Browne has drawn
extensively upon the works of shibli Numani. In fact, a large portion of this
book, particularly the Chapter on Hafiz, is almost a translation of Shibli
Numani’s Shair-al-Ajam. Browne has expressed his regret that Shibli
Numani’s book did not appear ten years earlier, for in that case his first two
volume of Literary History of Persia would have benefited by the
incorporation of his material and interpretation. It is not only Shibli
Numani’s work which has attained this status. There are other authors too whose
books have been translated into Arabic, Persian, Turkish, Russian and German.
Besides Urdu, the only other modern Indian language
which has attained international status is Bengali. This is due almost entirely
to the genius of Rabindranath Tagore. There is perhaps no language today which
has not translated some of the works of Tagore. His name is rightly recognised
as among the immortals and on account of him Bengali has an honoured place
among the literatures of the world. Similarly, some of Sarat Chandra Chatterji’s
novels have also been translated into some European languages.
If we exclude Sanskrit and Tamil as classical
languages, and leave out Urdu and Bengali, it is a regrettable fact that none
of the other modern Indian languages have yet attained world status or made any
contribution to the literature of the world. It is true that Gujarati has one
work which has attained international importance, viz., the
autobiography of Mahatma Gandhi. Similarly, Tilak’s Geeta Rahasya in
Marathi has also rightly won the appreciation of scholars throughout the world.
But we cannot class a language as a world language on the strength of only one
or two books.
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Studio/Oct.51,A22d(v)Dassehra
was celebrated at Ramlila Grounds on October 10, 1951. The President, Ministers
of Central Cabinet, members of the Diplomatic Corps and a large number of Delhi
citizens attend the celebrations.Photo shows Dr. Rajendra Prasad, President,
Maulana Abul Kalam Azad, Education Minister and Lala Deshbandhu Gupta and
others witnessing the Dassehra celebrations. Photo and Caption Courtesy: http://photodivision.gov.in/waterMarkdetails.asp?id=22671.jpg
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I am sure that all the literary figures who have
assembled here today will agree with me that we have to pay special attention
to the question of Hindi. We have accepted it as our national language, and the
Constitution provides that it must take the place of English in 15 years. It is
therefore essential that Hindi should develop sufficient strength and wealth to
fulfill this important role, and yet we have to admit with sorrow that Hindi
has not yet developed a literature which has achieved international standards
of recognition. I would like to remove one misunderstanding in this connection.
What is called Hindi today must be distinguished from Brij Bhasha and Avadhi.
It was in Brij Bhasha and Avadhi that during the 16th and 17th
century great progress was made under Moghul patronage. From the time of Akbar
to that of Shah Alam, there was always a Poet Laureate in Brij Bhasha at the
Moghul Court. It was during Jehanagir’s reign that Tulsidas wrote his famous
work in Avadhi. Brij Bhasha and Avadhi, between them, threw up a galaxy of
talents of which some of the most distinguished names are those of Tulsidas,
Amir Khusroe, Malik Mohammad Jaisi, Abdul Rahim Khan Khanan, Mirabai, Kabir,
Dadu, Ramdas, Shah Barkat Ullah and Abul Jalil Bilgrami.
The poetry of Brij Bhasha attained a high degree of
excellence and can rightfully claim a place among the literatures of the world.
This, however, is quite distinct from what is called Hindi today. Modern Hindi
started as a literary language in the beginning of the 20th century
and was in fact only a variation of the same language of which the other
variation is Urdu. The only difference between the two is that Hindi is more
Sanskritic in vocabulary. There is no doubt that a great quantity of literature
has been produced in Hindi since the beginning of this century. Many magazines
and newspapers have been and continue to be published. Hindi can also boast of
translations from almost all the Indian languages as well as from some of the
languages of Europe. While therefore the quantity of literature produced in
Hindi is extensive, the quality is not yet of a degree which can entitle Hindi
to a place in world literature. This is a matter which is of anxious concern to
all of us, for a language which we have chosen to be our national language must
attain a status commensurate with that dignity. As nationals of India, it is
therefore our duty to try to enrich the literature of Hindi and see that really
first-rate literature is produced in it.
I have mentioned earlier that apart from Sanskrit,
Tamil, Bengali and Urdu, there are some important works in languages like
Gujarati and Marathi, and one may add Telugu. It is, however, necessary that
all these languages must develop rich literatures of their own so that the
contribution of India to world literature may correspond to her past attainments.
I would like to draw your attention to one other
problem which the present conference should consider. Though Hindi has been
accepted as the national language of India, we have to recognise that it is not
the mother tongue of people from the South, the East and the West. Till these
areas take up the study of Hindi on an adequate scale and their people acquire
facility in the use of Hindi, the problem of our national language in not rally
solved. We must, however, be very careful as to how we proceed in the matter.
We must respect the susceptibilities of our brethren from South, West and East
India. They should never feel that they are being compelled to accept something
against their will. We are grateful to them that they have accepted Hindi as
the national language and we must work for the spread and development of Hindi
with their willing co-operation. It was in order to tide over the difficulties
of the transitory period that it was decided to have an interval of 15 years
during which the use of English should continue. That decision should not be
lightly changed and we must be careful to avoid doing anything which may create
an impression among our brethren from these areas that it is proposed to change
that decision without their consent. I would, however, at the same time, appeal
to them to remember that if we are to succeed in implementing our decision to
substitute English by Hindi after 15 years, the necessary preparation for the
change must begin now. I have every confidence that we will receive the
co-operation of all Indians – whether they come from the East or West, the
North or South – in the proper development of Hindi as our national language.
I would conclude by saying that
the question of the national language is not the concern of any particular
section or group. It is a matter which vitally affects the whole country. I
consider it an accident that the language which was chosen to be the national
language was from North India. Under a different set of circumstances, it might
have been a language of the South. Since, however, the choice has been made, it
is the national duty of all Indians – Whether of the South or of the North – to
do everything for the development and enrichment of Hindi. I am confident that,
with the full co-operation of the North and South, East and West, Hindi will
soon develop a literature which will enable it to claim its place among the
rich literatures of the world.”
—Maulana Abul Kalam Azad, pp144-147, ‘Literature and Nationality’, Speeches of Maulana Azad 1947-1958, Publications
Division, First Edition 1956, Revised Edition 1989.
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