Shantiniketan

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The author, Sukhlal Sanghavi, visited Shantiniketan due to a long-standing desire to visit and the persistent invitations from Shri Kshitiharsen, whom he knew personally, and Shri Vidhushekhar Bhattacharya, whom he knew through literature and correspondence.

Shantiniketan, the renowned creative center of Rabindranath Tagore, is located about 99 miles from Hire, at the Bolpur station on the Gaya-Calcutta railway line. It is situated two to two-and-a-half miles from the station. The place was chosen by Tagore because his father, Devendranath Tagore, had performed spiritual practices there. Tagore's institution is called Visva-Bharati, which has two main parts: Shantiniketan and Shriniketan.

Shantiniketan focuses on the study of literature, art, and science, emphasizing intellectual education as a path to peace. The author suggests that "Buddhi-Niketan" or "Dhi-Niketan" might have been more fitting names, maintaining a better ancient order with Shriniketan.

Shriniketan is located about two miles from Shantiniketan and deals with vocational and industrial arrangements, aiming for economic development. The author admits his stay and experience at Shriniketan were brief, and his description is therefore incomplete, like a snapshot taken from a moving train.

The author begins his description of Shantiniketan itself, which is located to the north of the station. Upon entering, there is a guesthouse, the original Shantiniketan of the Mahatama (Devendranath). Facing east from the guesthouse, one sees two buildings at the northernmost and southernmost ends: the poet's (Tagore's) residence and the "great-grandfather's" (Devendranath's) residence, known as Uttarayan and Dakshinayan respectively, reflecting the directional names. The author notes that the poetic spirit of Tagore is evident not only in these names but also in the names of other buildings, trees, and various aspects of the campus, such as Pathashala, Gupli, Nari-Bhavan, Shishuvan, Kala-Bhavan, Pustakalay, Shala-vati, Aamra-raji, Amalaki-kanan, and Chhatimatal. The Ashram buildings are generally simple, with some older thatched structures still existing alongside newer brick buildings. Despite water scarcity, the diverse tree vegetation is described as inviting to those tired of city life.

The educational system at Shantiniketan covers all intellectual subjects taught in government high schools and colleges. Each subject has dedicated and competent teachers and professors. The institution offers its own degrees for matriculation and M.A. levels, with students also having the option to appear for government examinations. The curriculum is adapted accordingly. Education typically takes place from 7 to 10 AM and 2 to 4 PM. Before the morning session, students gather for prayers. All songs, performances, and even written sentences are attributed to Tagore's creations, showcasing his pervasive influence. Classes are conducted outdoors under trees, and in case of rain, they are either canceled or moved to building verandas. Young students are allowed to play freely during class if they are not engaged, without fear of the teacher. The medium of instruction up to high school is Bengali, while college-level subjects are taught in English.

The author highlights two particularly attractive institutions: Kala-Bhavan (for arts) and Vidya-Bhavan (for studies), housed in the same building. Kala-Bhavan showcases the diverse work of the renowned artist Nandlal Bose, with students receiving art training in separate rooms. Vidya-Bhavan, headed by the cheerful and learned Vidhushekhar Bhattacharya, houses a large library with approximately thirty-five thousand printed books and four thousand manuscripts. The collection is notable for including important works from various global languages, often received as gifts from governments to Tagore. The library and museum are thus considered Tagore's gift collection. The manuscript collection is rich in Tibetan texts, many of which are original Sanskrit or Pali works with Tibetan translations. Nandlal Babu is described as the life of Kala-Bhavan, and Bhattacharya Ji as the soul of Vidya-Bhavan.

Bhattacharya Ji is recognized as a multifaceted scholar, not only of Vedic literature but also of Jain and Buddhist literature. His works on Buddhist texts are renowned. He teaches Sanskrit, Prakrit, and Pali, and is diligently teaching Tibetan. He teaches students Tibetan translations of important Sanskrit texts that are otherwise rare in their original form, and then reconstructs lost Sanskrit texts from these translations. The author mentions the ongoing work on the "Nyaya Pravesh" by the Buddhist scholar Shankara, with a commentary by the Jain acharya Haribhadra, being edited by Acharya Dhruva. Bhattacharya Ji has completed a Tibetan translation of this text with a Sanskrit commentary.

The author's impression of Bhattacharya Ji is of a cheerful, simple, and Saraswati-like scholar, devoted to teaching, writing, and research, rarely leaving the ashram. Bhattacharya Ji has invited the author to Gujarat to obtain manuscript copies of the Jain Agamas "Vipaka" and "Gnatasuta" for his editorial work. During their conversation, Bhattacharya Ji referred to himself as "inert," to which the author humorously replied that they could simply pick him up.

The author then elaborates on three key individuals:

1. Amulyacharan Sen: A young Bengali, an M.A., LL.B., who is studying Jain philosophy. He is a disciple of Bhattacharya Ji. The author also mentions Tibetan lamas who meticulously copy Tibetan texts.
2. Kshiti Babu: A well-known Gujarati scholar, humorous and full of anecdotes, who is currently unwell but whose intellect and imagination remain sharp.
3. Rabindranath Tagore: Kshiti Babu's invitation to the author was due to Tagore's presence. The author describes his meeting with Tagore as a deeply affectionate and trusting one, like a father talking to a child. Tagore expressed his long-standing desire to establish the study of Jain literature and philosophy at Shantiniketan but has yet to find the right person to carry it forward. He believes accommodations could be made for someone wishing to live according to the lifestyle of a Jain acharya, provided they overcome any tendency towards isolation. The author notes that a Digambara gentleman has appointed a Jain teacher who is perceived as narrow-minded.

The students at Shantiniketan are divided into girls' and boys' sections, with children, adolescents, and young adults. "Nari-Bhavan" houses girls and women, managed by an educated caretaker. "Shishuvan" is for young children, with the responsibility shared by an expert male and some female teachers. High school students have their own section, separate from older college students. The total number of students is not more than two hundred, including some Gujaratis. The author heard that at one point, when Shri Narsinhbhai Patel was there, the number of Gujarati students reached 75, but it has now dwindled to about seven, including a Gujarati woman from Ahmedabad who is pursuing higher studies in art in Germany.

Shantiniketan frequently invites eminent scholars from outside. The author mentions the linguist Lenny is currently there. During holidays, professors from places like Calcutta give special lectures on their respective subjects. During the author's visit, lectures by the Professor of Gujarati language at Calcutta University, Mr. Tarpara, were ongoing, with Tagore himself also present.

Regarding food and accommodation, the facilities might seem modest to those accustomed to comfort from Gujarat. However, the Gujarati students there are described as living with simplicity and forbearance for the sake of education. The tuition fee of eighteen rupees per month is considered more expensive than the food.

Shriniketan, located southwest of Shantiniketan, has very few students, including two Gujaratis sponsored by the Gaekwad government. The author was shown around Shriniketan by one of these students. The agricultural department is large but is suffering from drought, making it unproductive in the author's view. He notes that the lack of water renders the efforts of the highly qualified professors and the investment in the department futile. While there are many tree saplings, they are all drying up. Poultry farming is taught there, with an emphasis on breeds from Western countries and adapted to Bengali practices. The author describes a rooster that had won over a hundred prizes for its beauty and personality, costing more than cows. He discusses the use of incubators to hatch eggs, questioning the role of natural mothers and the potential impact on them if similar machines are developed for human babies. He also touches upon the economic aspect of eggs, distinguishing between fertile and infertile ones.

Shriniketan also engages in sericulture. Silkworms are raised, and the entire process from cocoon to fabric is taught. The author mentions the importance of raising silkworms and the process of cocoon formation. He highlights the crucial step of preventing the silkworms from piercing the cocoons before they are processed in hot water, as piercing breaks the threads, making them unusable for silk production.

The author reflects on sericulture from a Jain perspective, noting that while the industry is considered "untouchable" (implying avoidance due to harm to living beings), silk is an unavoidable commodity. He recalls a statement by Jain acharya Haribhadra that silk and other insect-derived clothes are impure and should be discarded. He observes a modern paradox where people often consider themselves more sacred by wearing silk in religious activities, possibly due to a misunderstanding of purity.

Cotton work is also done at Shriniketan. The cotton is sourced from mills, and the entire process up to weaving is taught. The author suggests that, similar to the Ahmedabad Ashram, Shriniketan's management should ensure that those learning to weave also learn to spin cotton, thus promoting self-reliance.

The author briefly mentions dairy and canary facilities, but his Gujarati companion dissuades him from describing them in detail to avoid creating exaggerated expectations. Shriniketan's focus on rural reconstruction is noteworthy. This includes teaching hygiene, maintaining clean water sources, road construction, maintaining surroundings, providing information on agriculture, tools, and livestock, and administering medicine to the sick. Gujarati students are actively involved in this.

Visva-Bharati's annual expenditure is approximately one lakh, with a permanent income of around eighty thousand from fees, endowments, interest, etc. The deficit is covered through other means.

The author expresses more joy in meeting Gujarati students than in meeting learned professors. He recounts meeting former students from Ahmedabad's Gujarat Mahavidyalaya with restrained happiness. He notes that Gujarati hospitality extends beyond Gujarat's borders, reaching the boundaries of Gujarati identity. He is particularly satisfied for two reasons:

1. Shukla: A Brahmin student from Wadhwan, a graduate who has now primarily begun studying Jainism. The author contrasts his family's economic and practical orientation with his pursuit of Jain literature and philosophy, finding it both admirable and slightly shameful, as he is unaware of many Gujarati graduates focusing on Jainism.
2. Bhai Prabhudas: A Patel from Navsari, currently learning Tibetan, German, and French, and eager to learn more. He intends to learn Chinese and has been asked to join the Gujarat Institute of Archaeology afterwards. The author believes that such in-depth study in Gujarat will help overcome the superficiality of literature and philosophy and foster deeper understanding.

Finally, after bidding farewell to the residences of Kaka Kalelkar and Acharya Kripalani, the author departed for Kashi. This account was published in Prasthan, Vol. 5, Issue 6 (Vaishakh, 1984).