Vatbijno Vistar

This document appears to be an introduction or preface to a report titled "Vatbijno Vistar" (The Expansion of the Banyan Seed) by Sukhlal Sanghavi. The text provided is a detailed commentary on the efforts of the Ahmedabad Education Society in establishing educational institutions and aiming for a university.

Here's a comprehensive summary of the provided English text:

The author of this preface expresses that the report is comprehensive and interesting from various perspectives. It provides valuable information for readers interested in education or those with general curiosity. While concise, the report is filled with sequential and factual information that makes it difficult to put down once started. The preceding appendices are also considered important as they support the claims made in the report. The author, who has an interest in education, acknowledges that many people, like himself, may have incomplete knowledge of the matters discussed in the report. He believes the report serves as a guiding light for anyone working in the field of education.

The author then draws a parallel between a large banyan tree and its tiny seed. He highlights how seemingly impossible it is for such a vast tree to grow from a minuscule seed. This growth, however, is facilitated by nutrients, care, and the right environment. Similarly, the author applies this analogy to "Sankalp" (resolution or determination). A resolution is even more subtle and invisible than a seed, but with the power of penance, it can manifest into a tangible creation. Reading the report, the author feels an impression that a resolve to establish a university, born out of auspicious circumstances, gained strength and attracted the necessary resources to gradually form a galaxy of educational institutions that provide light and support to many, with the university's resolve at its core.

The report's clarity on educational policy is deemed very important. The author recalls Mahatma Gandhi's revolutionary vision for mass education, which he initiated in Gujarat and beyond. While this vision appealed to thoughtful and patriotic individuals, the general public found it difficult to embrace such significant changes to the existing education system, leading to the gradual decline of institutions established based on Gandhi's principles. Simultaneously, there was widespread discontent with the education policy of the foreign government, which was seen as subservient to colonial rule. This created a dilemma for the public: resentment towards the existing policy on one hand, and attraction to the practical colleges that followed it on the other. The question arose: how to provide modern educational institutions that people desired while gradually liberating their minds from colonial influence. The report suggests that the Ahmedabad Education Society's activists found a middle path. This path involved freeing the public's mindset from the subjugation imposed by the foreign government's policy, while still providing the benefits of Western educational practices that people sought.

The author recounts incidents of defiance against the colonial mindset. During the Simon Commission, students at Gujarat College exhibited protest, which was met with strict action by the British principal, a direct blow to the students and the nation's self-respect. This situation presented a choice between resisting oppression or succumbing to it. However, Gandhi's prior efforts had ignited a spark of independence across the nation, making people and students unwilling to tolerate such insults to their self-respect. The report highlights that despite the government's stern measures, the students and activists remained resolute, which ultimately led to the deep-rooted idea of establishing the Ahmedabad Education Society. This development is described as heartening for freedom-loving individuals.

Another incident mentioned in the report involves the disgust shown by the same British principal and other Indian officials towards the singing of "Vande Mataram." This, too, was a test. The options were to incur the government's displeasure or to yield. However, the sentiment of self-respect that had taken root across the nation was not absent in Gujarat. In fact, the author suggests that this sentiment was further strengthened by the penance of imprisonment. Thus, the activists of the Society responded to the principal's arrogance with a humble yet firm reply. This also accelerated the resolve to establish new colleges. While this might appear as the pride of Gujarat, the author believes that its roots lie in the public's spirit of self-respect and their determination to sacrifice for it, stemming from Gandhi's experiences in Africa, which aimed to eradicate the spirit of servitude.

The author acknowledges the contributions of several members and activists of the Society who are no longer present but played a significant role in the university-related activities. He specifically mentions Sir Luhubhai Asharam, who, with foresight, laid the foundation of the college when the idea of a university was still nascent. The rapid acceptance of Sir Luhubhai's vision in Ahmedabad is also noted. The Society's well-wishers divided their responsibilities: some focused on fundraising, while others managed administrative tasks. Late Vallabhbhai Thakor was a prominent fundraiser. The author also highlights the less known but crucial contributions of Hiralal Kapadia and Govindlal Damodardas Shah in fundraising and other administrative work, as indicated by the report.

Dr. Dhruv's name is highlighted as particularly noteworthy. The author believes it's appropriate to elaborate on his role, as it would be beneficial for the reader. Dr. Dhruv, drawn by Pandit Madan Mohan Malaviya and inspired by Gandhi, went to Banaras, where he served as Pro-Vice-Chancellor, Principal, and also taught. His academic inclination allowed him the opportunity to work at Hindu University and gain direct exposure to various universities across India. He also had the chance to interact with eminent scholars from India and abroad. He independently contemplated the nature of a university, thus becoming not only academically mature but also experienced. Although he resided in Kashi, his heart was in Gujarat. He once expressed to the author his desire to work in Gujarat, which was being delayed. When asked about his release, he mentioned waiting for the blessings of years of penance and a response from Gandhi. The author was struck by how deeply this elderly scholar, devoted to knowledge and scriptures, believed in penance. Upon retirement, Dr. Dhruv returned to Gujarat and took up the work he had envisioned for the region. He possessed practical knowledge regarding the necessity of a university, the branches of higher education to be offered, and the caliber of faculty required. The Society benefited greatly from his experience, as evident from the report's references to him. He was appointed President of the Society, and everyone enjoyed working with him. Both those passionate about education and those with a business mindset were equally enthusiastic. Consequently, after Dr. Dhruv's arrival in Gujarat, the Society's work gained significant momentum. His first concrete achievement was establishing an institution under the Gujarat Vidya Sabha for research in Oriental studies. The credit for the direction and planning of this institution, as well as for securing government aid, largely goes to him. The author believes that the institution's deep roots were established through his insightful selection of dedicated personnel. While understanding the importance of colleges for science and industry for public welfare, Dr. Dhruv, having internalized and imparted the noble values that shape a human being, naturally leaned towards establishing an Arts college first. He initiated this work, and the seeds sown for establishing a university began to sprout rapidly with the collaboration of Society's activists and other dignitaries. Thus, even amidst the tumultuous freedom struggle during Dr. Dhruv's time, his vision of a university materialized, fulfilling his words: "I am not dreaming, but awake." Simultaneously, numerous other colleges came into existence.

The author points out a significant aspect of the entire educational endeavor: the combination of "Dhi" (intellect/knowledge) and "Shri" (wealth/prosperity). He recalls an ancient saying, "Dhi-Shri." Here, "Shri" is taken as a symbol for the institution dedicated to the worship of Mother Saraswati. He emphasizes that to pursue such worship with both knowledge and understanding, the life-giving synthesis of "Dhi" and "Shri" is essential, which the Society had already achieved. "Dhi" represents the wisdom to deal with the government and navigate the complexities of constitution and laws, while "Shri" signifies the ability to earn wealth and utilize it wisely. Without either, the progress the Society aimed for in such a short period would not have been possible. Gujarat's mercantile nature inherently possesses a capacity for synthesis, but achieving such a synthesis for a noble cause like public welfare in education is a significant accomplishment. The author believes this is the "pulsating life" of the Society.

The conditions set by Sheth Shri while making donations for the S.L.D. Arts College and for the establishment of the Engineering College, though few and minor in number, demonstrate considerable business acumen upon deeper consideration. The primary objectives of the college's condition are to employ experienced and highly capable professors and to foster a philanthropic spirit among other wealthy individuals. The conditions set with the government aim for excellent and up-to-date education in all branches of engineering. A more insightful condition is that the government be obligated to spend liberally on running the college. However, the author finds even greater practicality in the earlier condition: the donor would bear half the cost of construction and equipment for the college, but only if Seth Kasturbhai was entrusted with the responsibility of procuring these. This condition encompasses the college's excellence, the speed of work, and the avoidance of wastage. The author notes that governments often work slowly, and their reliance on others can lead to wastage and subpar quality. The donors made this condition to leverage these common experiences. The author considers this a valuable lesson for future donors. While donating is a virtue, exercising due diligence to ensure the effectiveness of the donation is a more discerning virtue.

Even during Mahatma Gandhi's lifetime, the opportunity to personally bless the educational activities in Ahmedabad was limited. However, Sardar Vallabhbhai Patel, Gandhi's right-hand man, always took a keen interest in these activities and, through his presence and efforts, encouraged the Society's activists. He inaugurated the Commerce College building, laid the foundation stone for the University building, and advised that the Agricultural College should be started in Anand and become part of the Gujarat University. Impressed by Sardar Patel's foresight and affection for Gujarat University, Shri Amritlal Sheth donated his father's legacy to establish the Agricultural College in Anand. Sardar Patel was the first president of the Gujarat University Trust. The author notes that the current president, Shri G.V. Mavlankar, took over after Sardar Patel's passing. This indicates that Sardar Patel showed as much interest in the developing educational activities in Gujarat as he did in the institutions established according to Gandhi's vision. The author concludes that the vision and activities of great men are not confined to a single path; they naturally extend to wherever they perceive the potential for public welfare.

Both the "L" Society and the Ahmedabad Education Society have consistently aimed to realize the concept of Gujarat University. The report makes it clear that all the Society's efforts are directed towards achieving this objective. The ideal is to have the university and its constituent institutions located in close proximity, forming an educational hub where knowledge and values are unconsciously transmitted. This unifying vision is evident in the building design, administrative structure, and the shared commitment of the activists.

The author also wishes to share his thoughts on the J.J. Vidyabhavan, which operates under the auspices of the Gujarat Vidya Sabha, as mentioned in the report. He states that while there are many institutions within the "university's land," he is not intimately familiar with all of them. However, he knows Vidyabhavan more closely and has taken a particular interest in its activities since its establishment by Dr. Dhruv. Dr. Dhruv had many aspirations related to education, but his specific desire was for high-level research in Oriental studies to be conducted in Gujarat. He once told the author that while India has many universities, none could match the creation of Sir Ashutosh. He had observed scholars of Oriental studies in Kashi, some of whom were studying under his guidance. However, he believed that Oriental studies could not flourish in the modern era without a research orientation. He intended to accomplish in Gujarat what he was unable to do at Hindu University. He also had the model of the Archaeological Museum before him, which, the author believes, led him to start this institution. Fortunately, this institution has seen continuous development, and Gujarat is no longer facing criticism for not contributing to research in Oriental studies. It has a dedicated and well-integrated faculty of experienced and young scholars, along with other facilities. The author suggests that it is the responsibility of the university or the Ahmedabad Education Society to further enhance the impact of this institution. If the Society can generously spend millions of rupees to advance the higher studies in the Science College, it should not hesitate to fully support and equip this institution. Ultimately, all noble qualities in life, both outward and inward, are awakened through such cultural education, adding vitality to the mechanical nature of individuals proficient in any branch of science. Therefore, the author advises those who value research to develop this institution and, through it, the Society and the university, making them all-round.

Finally, the author offers an objective assessment of the Society's efforts. He notes that Shri G.V. Mavlankar has been consistently involved in this endeavor. Regardless of his other administrative responsibilities, his mind has always remained focused on making the university tree reach for the sky. Even with only five years of acquaintance, the author has observed Mavlankar's zeal, broad vision, and ability to connect with all activists, which, in his opinion, reveals the true value of this activity. This enthusiasm, he believes, is contagious and spreads to other collaborative workers. Although the author has no personal acquaintance with Seth Amritlal or Kasturbhai, the report testifies to their active interest in the ongoing development of education. This interest has inspired many other wealthy individuals, and this contagion is expected to grow. The author points out that through this contagion, Seth Navinchandra, Dr. Vikram Sarabhai, Seth Shantidas Mangaldas, and others have contributed to the expansion of the "Vatbijno Vistar," which is a significant measure of the Society's efforts. The specialized professors and other activists the Society has acquired, as well as the talented students it has attracted, are considered invaluable assets of the Society. In conclusion, the author expresses hope that the Society's endeavors will increasingly fulfill its noble objective of public welfare. He anticipates a time, perhaps in the near future, when Dr. Dhruv's spirit, which perceived Gujarat as lagging in education, will witness a different picture.

This preface is an introduction to the report "Gujarat's Educational Progress and Development: Efforts of the Ahmedabad Education Society" (1951).