Long ago I said that human life must not be like a flower but like a bouquet of flowers of different scents and colours – each and every flower should get ample scope for its development until its zenith point. The different aspects of life and the different faculties are also just like different flowers of different scents and colours.

I said that art is for service and blessedness and not for art’s sake. And regarding science also I say the same thing. But in science you know there are certain expressions, certain manifestations which are more concerned with physicality than with the psychic or spiritual aspects of life. Where science is concerned with human sentiments, ideas or ideologies its approach should be of synthetic order. But where it is more concerned with the physicality of life, the crudeness of human life, its approach should be syntho-analytic. That is, it should be analytic in character without going against the fundamental interest of humanity – without going against the apexed locus standi of human life, of human entities.

Take the case of medical science. The oldest form of medical science is Ayurveda and the “country treatment” which was practiced in different parts of the globe. There are certain common points in different therapies also, so regarding these different therapies the approach should be synthetic. We should try to bring all these therapies onto a common platform, a common faculty. Regarding their specialities, they should be of syntho-analytic order. This is what I want to say regarding medical science.

Regarding other sciences or demi-sciences, the approach concern ing the sentimental portions, ideas or ideological portions should be of synthetic order, and regarding the other portions it should be of syntho-analytic order. That is, this later approach should be followed regarding other faculties such as biology, geology, physics, chemistry, astrophysics and astro-mathematics.

Regarding the classical languages, they should be taught not as treasures or treatises of past history or analysis but as a common link to humanity, a binding tether of human hopes, of the emancipation of humanity in general. Some ancient languages do not come within the scope of the classics, like Saḿskrta for example. Saḿskrta is a classical subject as well as an ancient language. It is the mother of all the mother languages of South Asia and Southeast Asia. All North Indian languages and South Indian languages like Oriya, Marathii and Konkoni are of Saḿskrtic origin. Regarding the five Dravidian languages, including Kannada, Tamil, Malayalam and Telegu, their pronouns, verb endings and case endings are of old Dravidoid tongue, but their vocabularies are demi-Sanskritic. These languages use old Dravidoid and Sanskritic vocabularies, but the percentage of Saḿskrta words varies from 7% in Tamil to 74% in Malayalam. Old Tamil is 5000 years old. It is a very old language.

So in the case of South Indian Dravidoid or demi-Dravidoid tongues, we may use Saḿskrta words and side by side old Dravidoid tongues for the facility of both the teacher and the students. “Narikela”, which is Saḿskrta, may be used in Malayalam; “kera”, which is also Saḿskrta, may be used in Malayalam. “Tenga” has its origin in ancient Dravidoid, and “tenga”, the modern Tamil word “tenga”, should also be used side by side for the facility of both the teachers and the pupils. This should be the policy.

Bengali people as a race are Austrico-Mongolo-Negroid, not Aryan, but Bengali language is of Aryan origin, having 92% Saḿskrta vocabulary. Similar is the case of Oriya. Racially Bengali, Oriya and Angika people are the same, all having Dravidoid blood, but their languages originated from Oriental Demi-Mágadhii with Saḿskrtic vocabulary.

Regarding the Hindi language, if Hindi is an Indian language then it should move in the mainstream of Saḿskrtic movement, other wise it will die a premature death. We will not allow it to die a premature death, so there should be structural modifications to Hindi in its pronouns, verb endings and case endings as well as its vocabulary. It must not try to follow Urdu, because in Urdu the pronouns, verb endings and case endings are not of Saḿskrtic origin and the vocabularies are mostly of Persian and Turkish origin. This should be our principle and policy.

You know, a language has an average longevity of 1000 years. As per Hindu astrology of Kashi offshoot, human beings have an average longevity of 120 years, and as per Bengali astrology, 108 years. But the average longevity of a language is 1000 years. It is incorrect to say that the Vedic people, when they invaded India from Afghanistan, came with their Vedic language and thus the Vedic language is not of ancient Indian origin. No, this is incorrect. The Vedic language, that is the Vedic offshoots of Saḿskrta, may be of non-Indian origin, but the Saḿskrta language is of Indian character, of Indian origin. The girls of Ráŕh say “bina taele rendhechi” – “bina” is a Saḿskrta word, “tel” is from the Saḿskrta word “taelam”, and “rendhechi” comes from the Saḿskrta word “randha nam”. Should I then accept the idea that this language came from outside India? The hinterland of Saḿskrta was the entire Southeast Asia, the entire North India, the entire Southwest India, and where the people were of Dravidoid stock there also Saḿskrta was present as a demi-cultural language.

The civilization and culture of Ráŕh is the oldest of the entire world, and in the Ráŕh district of Bengal the percentage of Saḿskrta words is more than 92% – that is, it is the highest of any part of Bengal. The people of Ráŕh are of Austrico-Negroid origin, they have little Mongoloid blood. Magahii people are also Austrico-Negroid. They used the word “kerava” which is derived from the Saḿskrta word “karaya”. Similarly, in Bhojpurii “kapara” is used, which means “head”, and is from the Saḿskrta word “kapala”. When these words are used by Austrico-Negroid people and derived from Saḿskrta, how can Saḿskrta be a foreign language? Some people say that Saḿskrta came from outside India. This is illogical. Saḿskrta is not a foreign language, it is ours.

Now, when Saḿskrta died she left behind seven daughters: 1) Mágadhii Prákrta, 2) Shaurasenii Prákrta, 3) Paeshachii 73 Prákrta, 4) Páshchátya Prákrta, 5) Saendhávii Prákrta, 6) Málavii Prákrta and 7) Maháráśt́rii Prákrta. Prákrta means “people’s language,” common people’s language. The common people of India who were of mixed stock – Aryan, Assyrian, Dravidoid, Negroid or Austric – could not pronounce Saḿskrta correctly; they distorted the pronunciation of Saḿskrta. People spoke Saḿskrta with different intonations, and thus the language underwent different types of changes in different circumstances. In the eastern portion of India, east of Prayag (Trivenii), the change in Saḿskrta was known as Mágadhii Prákrta. From Prayag up to Tamunotrii, that is Brahmavarta (the land between the Ganga and the Jamuna) and Udayana (which means lower Himalayas, Garhwal Himalayas), Prákrta was known as Shaurasenii Prákrta. The Brahmavarta, the Brahmarsi land of the Vedic era, was known as Shúrasena during the Mahabharata era. During the Vedic era the capital of Brahmavarta or Brahmarsii Desha was Brishnipur – Brikhipur – Brishtipur – Bitthor. Bitthor is a small town near Kanpur. In the Mahabharata age the name was Shúrasena, (the capital was Mathura) – hence the language was known as Shaura senii Prákrta. In the central northern portion of India, that is, in modern Punjab, the Western Punjab of Pakistan, other portions of Sind and Jammu, the language was known as Paeshachii Prákrta. It is said in the Puranas that the original inhabitants of this area were the Kash people – Kash, Kashmirii. They were of Assyrian origin. Then in the northwest portion of Paeshachii Prákrta was Páshchátya Prákrta: Kashmir, Kaso, Khazakistan, Uzbekistan and southern Russia. The language was known as Páshchátya Prákrta which means “occidental” or “west of”. From Páshchátya Prákrta came Pasto, the language of Afghanistan. And in the lower portion of the Indus valley, in Pakistan, there Prákrta was known as Saendhavii Prákrta, the ancient language of modern Rajasthan; in the western portion of Madhya Pradesh it was Málavii Prákrta; and in the southern portion of Gujarat, Maharastra, the western portion of Karnataka and Goa it was Maháráśt́rii Prákrta. Those were the seven Prákrtas.

The average longevity of a language is 1000 years. So after 1000 years Mágadhii Prákrta died and left behind two daughters: Oriento-Demi-Mágadhii and Occidento-Demi-Mágadhii. Oriento-Demi-Mágadhii died after another 1000 years and she left behind five languages: Oriya, Bengali, Assamese, Angika and Maethilii. These languages have the speciality of using “ca” in the past tense: ámi jácchi, ami jaochi, humae jayehi, hum jaichi – always ca, ca. In the past tense they use “la”: ami gelam, gelo, hum geliye – la. And in the future tense, “ba”: ami yába, mu jabi, ámará yaba, hum yaba – ba. They are daughters of Oriento-Demi-Mágadhii. “Oriento” means “eastern” and “demi” means “half”. And another daughter of Mágadhii Prákrta was Occidental Demi-Prákrta. She left behind four daughters: Magahii, Bhojpurii, Chattisgarhii and Nagpuria – the language of Ranchi. They use “la” in the past tense and “ba” in the future tense, but they do not use “ca” in the present tense: hum jaithathi – Magahii. Hum jatani, hum jatbani – Bhojpurii. No ca. This is the speciality. Now when Maháráśt́rii Prákrta died, she left behind Demi-Maháráśt́rii, and she left behind five languages: Dangi, a mixed language of Gujarati and Marathi; Newari, a mixed language of Nepali and Marathii; Barári, a mixed language of Marathii, Oriya and Chattisgarhii; chaste Marathii of the Pune area; and Konkoni, the language of the Konkoni coast of India.

When Saendhávii Prákrta died, she left behind Demi-Saendhávii, and after her death, she left behind modern Sindhi, Baluchi and Grahvi. In Baluchi and Grahvi there is some influence, some blending of Dravidian Tamil. And in eastern India within the range of the Nagpuria and Chattisgarhii belt there are islands of Dravidoid tongues, and these islands are known as Kuruk language spoken by the Oraons of Chottanagpur. Kuruk is a Dravidian language, not Indo-Aryan. Kuruk, the language of the Oraons, is quite different from Mundari spoken by the Mundas.

Then when Páshchátya Prákrta died, her grand daughters are Pasto, the language of the eastern portion of Afghanistan and the western portion of Pakistan, Peshawar and North West Frontier Province excepting Attak district. Attak district speaks Punjabi, not Pasto. Then Kashmirii, Kulpi, etc. – all languages of South Russia. When Páshchátya Prákrta died, her daughters, that is Northern Demi-Páshchátya and Southern Demi-Páshchátya came. After that now we find five different languages: Multani, a mixed language of Sindhi and Punjabi; Paschimi Punjabi in Landadi script – even Hindu businessmen of Punjab use that script in making their accounts – then eastern Punjabi; Pahari Punjabi, the language of Himachal Pradesh; and Dogrii, the language of Jammu.

When Málavii Prákrta died she left behind Oriento-Demi-Málavii and Occidental-Demi-Málavii. Oriento-Demi-Málavii left behind three daughters: Málavii of western Madhya Pradesh and partly of Rajasthan; Gujrati; and Kacachi. Kacachi is a blending of Málavii Prákrta and Saendhávii Prákrta, that is of Gujrati and Sindhi. Kacachi has got no script; it is written in Gujrati script but the language is a blending of Gujrati and Sindhi. And Occidento-Demi-Málavii left behind daughters like Marwari, Mewari, Harauti and Dhundari, the language of Jaipur.

The last one is Shaurasenii. When Shaurasenii died she left behind Demi-Shaurasenii, and her daughters are five in number: Avadhi, Brajbhasa, Bundeli, Bagehli and Hariyánavii. In the city of Delhi and its neighbouring areas the people speak Hariyánavii.

Now, in the first phase of the Pathan period, Persian was the official language of India, but Persian was not an Indian language, just as English is not. But common people in the neighbouring areas of Delhi created an artificial spoken language used in bazaars and military camps, a blending of Hariyánavii, Persian and Turkish, with Persian and Turkish vocabularies, and pronouns, verb endings and case endings of Hariyánavii.

During the time of Emperor Shah Jahan this language, this bazaar and camp language, was known as Hindustani or Urdu dialect. It was also known as Urdu because it was used in military camps by soldiers wearing vardi – it was the language of the camp, a military language. In different big towns there were military cantonments and camps, and those portions of the towns were also known as Urdu bazaars. In Gorakhpur, in Dacca, we have got Urdu Bazaars. An Urdu Bazaar has nothing to do with the Urdu language; an Urdu Bazaar means a military market.

Now, Emperor Shah Jahan felt that Persian is of non-Indian origin and so the common people could not assimilate the language. So he modified the grammar a bit and made Urdu the official language substituting Persian. Hereafter, Urdu became the official language of the Mughal empire.

In the course of time, however, the local languages and Urdu were used side by side. In Bengal the court language was Bengali, but in upper offices Urdu was the official language. In Bihar the court language was Kaythi, just like Marwari in Mauri script. Mauri has got three varieties: Marathi Mauri, Marwari Mauri and Gujrati Mauri, now known as Gujrati script. In Bihar the official languages were Maethilii, Magahii and Bhojpurii during the Mughal empire.

During the first phase of the British rule, the British made Bengali the official language of the area of northern India they occupied. And afterwards several leaders like Lord Macauley and Rajarammohan Roy said, no, English should be the official language, because through English we will be able to come in contact with the rest of the world – with modern arts, science and education. So henceforward English became the official language. Then what should be the official language of Bengal? Bengali remained the official language. In the case of Bihar and Uttar Pradesh, at that time there were two provinces in Uttar Pradesh: the province of Agra and the province of Avadhi. Justice Sharadachandra Mitra pleaded in favour of Hindi, that is Urdu written in Devanágrii script. Before that there was no Hindi literature; there was Urdu litera ture but no Hindi. From that time, inspired by Kashi Nagri Pra carani Sabha. (Justice Sharadachandra Mitra was the leading man of that Sabha) Hindi literature was written. In Bihar the people’s languages of Maethilii, Magahii and Bhojpurii were depressed by Urdu written in Devanágrii script, known as Hindi. Bhojpurii, Maethilii and Magahii were expelled, banished from their own land. But Kaythi script continued and after independence Kaythi has been replaced by Devanágrii in the courts of Bihar. But in Uttar Pradesh, Urdu remained the official language of the courts, and after independence Urdu was replaced by Hindi. In Devanágrii script we require two more letters: diirgha anus vara and diirgha visarga.

The history of the Hindi language is from the British era, at least the literature of Hindi; but regarding the poetic literature of Hindi, if Hariyánavii, Brajabháśa, Avadhi, Bhojpurii and Magahii are taken into account, the literature is about 1200 years old, more than 1000 years old. So old Hindi is rich in its poetic treasure, but modern Hindi is not rich in prosaic treasure. The first phase of Hindi literature was translation from Bengali, the works of Bankim Chandra etc. But now Hindi literature has stood upon its own legs. However, due to grammatical difficulties, the movement is not easy. The movement should be clear, the movement should be speedy, and more scientific. The grammar should be modified without any further delay, and this is the most opportune moment for the purpose.