Part 10

During the Moghal period, music and art in India found a great impetus from the rulers, because their whole life--not merely their official life--was lived in this land; and it is the wholeness of life from which originates Art. But our English teachers are birds of passage; they cackle to us, but do not sing,--their true heart is not in the land of their exile.

Constriction of life, owing to this narrowness of culture, must no longer be encouraged. In the centre of Indian culture which I am proposing, music and art must have their prominent seats of honour, and not be given merely a tolerant nod of recognition. The different systems of music and different schools of art which lie scattered in the different ages and provinces of India, and in the different strata of society, and also those belonging to the other great countries of Asia, which had communication with India, have to be brought there together and studied.

I have already hinted that Education should not be dragged out of its native element, the life-current of the people. Economic life covers the whole width of the fundamental basis of society, because its necessities are the simplest and the most universal. Educational institutions, in order to obtain their fulness of truth, must have close association with this economic life. The highest mission of education is to help us to realise the inner principle of the unity of all knowledge and all the activities of our social and spiritual being. Society in its early stage was held together by its economic co-operation, when all its members felt in unison a natural interest in their right to live. Civilisation could never have been started at all if such was not the case. And civilisation will fall to pieces if it never again realises the spirit of mutual help and the common sharing of benefits in the elemental necessaries of life. The idea of such economic co-operation should be made the basis of our University. It must not only instruct, but live; not only think, but produce.

Our ancient _tapovanas_, or forest schools, which were our natural universities, were not shut off from the daily life of the people. Masters and students gathered fruit and fuel, and took their cattle out to graze, supporting themselves by the work of their own hands. Spiritual education was a part of the spiritual life itself, which comprehended all life. Our centre of culture should not only be the centre of the intellectual life of India, but the centre of her economic life also. It must co-operate with the villages round it, cultivate land, breed cattle, spin cloths, press oil from oil-seeds; it must produce all the necessaries, devising the best means, using the best materials, and calling science to its aid. Its very existence should depend upon the success of its industrial activities carried out on the co-operative principle, which will unite the teachers and students and villagers of the neighbourhood in a living and active bond of necessity. This will give us also a practical industrial training, whose motive force is not the greed of profit.

Before I conclude my paper, a delicate question remains to be considered. What must be the religious ideal that is to rule our centre of Indian culture? The one abiding ideal in the religious life of India has been _Mukti_, the deliverance of man's soul from the grip of self, its communion with the Infinite Soul through its union in _ananda_ with the universe. This religion of spiritual harmony is not a theological doctrine to be taught, as a subject in the class, for half an hour each day. It is the spiritual truth and beauty of our attitude towards our surroundings, our conscious relationship with the Infinite, and the lasting power of the Eternal in the passing moments of our life. Such a religious ideal can only be made possible by making provision for students to live in intimate touch with nature, daily to grow in an atmosphere of service offered to all creatures, tending trees, feeding birds and animals, learning to feel the immense mystery of the soil and water and air.

Along with this, there should be some common sharing of life with the tillers of the soil and the humble workers in the neighbouring villages; studying their crafts, inviting them to the feasts, joining them in works of co-operation for communal welfare; and in our intercourse we should be guided, not by moral maxims or the condescension of social superiority, but by natural sympathy of life for life, and by the sheer necessity of love's sacrifice for its own sake. In such an atmosphere students would learn to understand that humanity is a divine harp of many strings, waiting for its one grand music. Those who realise this unity are made ready for the pilgrimage through the night of suffering, and along the path of sacrifice, to the great meeting of Man in the future, for which the call comes to us across the darkness.

Life, in such a centre, should be simple and clean. We should never believe that simplicity of life might make us unsuited to the requirements of the society of our time. It is the simplicity of the tuning-fork, which is needed all the more because of the intricacy of strings in the instrument. In the morning of our career our nature needs the pure and the perfect note of a spiritual ideal in order to fit us for the complications of our later years.

In other words, this institution should be a perpetual creation by the co-operative enthusiasm of teachers and students, growing with the growth of their soul; a world in itself, self-sustaining, independent, rich with ever-renewing life, radiating life across space and time, attracting and maintaining round it a planetary system of dependent bodies. Its aim should lie in imparting life-breath to the complete man, who is intellectual as well as economic, bound by social bonds, but aspiring towards spiritual freedom and final perfection.

THE END

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BY RABINDRANATH TAGORE

=GITANJALI. (Song Offerings.)= Translated by the Author. With an Introduction by W. B. YEATS, and a Portrait by W. ROTHENSTEIN. Crown 8vo. 5s. net.

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TRANSCRIBER'S NOTES

Obvious typographic errors have been corrected. The page numbers in the Table of Contents have been adjusted to match the actual page numbers.