UNIT 15 GAN DID' S VIEWS ON LANGUAGE

Structure

15 .1 Introduction
Aims and Objective s

15.2 National Language

15.3 English Language and Mother Tongue

15 .4 Hindi Language and Hindustani
15.5 All lndia Common Script

15.6 Linguistic Problem and Education

15 .7 Summary
15.8 Tenninal Questions

Suggested Readings

15.1 INTRODUCTION
'Our languag e is the reflection of ourselves, and if you tell me that our languages
are too poor to express the best thought, then I say that the sooner we are wiped
out of existence, the better for us'. M.K.Gandhi
Language, as a medium of expression, holds much importance in the communication
process in our day to day life. It is a phenomenon that absorbs and assimilates the words
from different cultures, regions and people and thus plays an important role especially in
a multicultural society. India is one such example, where several languages are in vogue.
India has been a land of diverse cultures since cent1.1ries. The advent of different races
and communities from time to time has had a major impact on its culture, enriching it in
literature, language and a1ts and has been an accommodating ground for all. In course of
time, several discordant views and opinions have arisen regarding the issue of language
and linguistic issues that played a key role, with many of them finding place in the official
language status list. India has the very division of its states on linguistic basis in the post-
independent era that highlights the problems some of which have remained unsolved to
this day. Gandhi's views on the issue of language and his suggestions to overcome the
problems based on linguistic matters deserve to be taken with much sincerity. He rightly
acknow ledged it as a problem and detested giving it secondary importance.

Aims and Objecti ves

After reading this unit, you would be able to understand:
• Gandhi's co ncepts and views on language
• His effo1ts and suggesti ons towards evolving a national language
• Gandhi's concerns and suggestio ns towards working for a common script
• How his views had an underlying message of unity amidst diversity.
..../
 Gandhi '.I· Social Thought
146

15.2 NATIONAL LANGUAGE

, but he never underestimated
As Peter Brock says, 'Gandhi was primarily a man of action
throughout most of his adult
the power of words. Thus, we need not be surpri sed that
's literary languages. These
life he was intensely interested in the development of India
by the outset of the nineteenth
tongues, which had sunk into va1ying states of moribundity
ce of the English language
century, had then been forced to retreat before the advan
held that language needs to be
sponsored by lnd1a 's foreign rulers' (p.129). Gandhi firmly
rule. To put it in his words,
imbued with spirit if we were to become free from foreign
ge, for the simple reason that
'we cannot get the freedom we want through foreign langua
we are not able to use it effectively'.
age as the official language
With the advent of the British and the usage of English langu
relegated to the background.
for communication, the provincial languages of India were
languages amounted to nothing
Gandhi strongly believed that the neglect of our provincial
onent of the masses were to
short of our disservice to the nation. If the large comp
except their mother-tongue is
understand the significance of 'Swaraj', no other language
hi felt, is based on non-
effective to convey the message to them. Swaraj, as Gand
own direct contribution to the
violence. Through non-violence, "an individual makes his
unless they understand every
Independence Movement. The masses cannot do this fully
step is explained in their own
step with all its implications. This is impossible unless every
languages".
ge, it needs to be taught
Gandhi reasoned that if English were to be ou r national langua
issue of English as the national
as a compulsory subject in the schoo ls. Pondering over the
for the following reaso ns.
language, Gandhi firmly held that it cannot occupy that status
Gandhi, are as follows:
The requirements of a national language, as put forward by
I. It should be easy to learn for government officia ls
us, economic and political
2. ll should be capable of serving as a medium of religio
intercourse throughout India.
ry.
3. lt should be easy lo learn for the who le of the count
or passing interest should not
4. In choosing th.is language, considerations of tempora1y
count.
GUE
15.3 ENG LIS H LAN GUA GE AND MO THE R TON
-mentioned requirements,
Since Engli sh cannot and docs not match up with the above
age of India. Moreover, the
Gandhi opined that it is unfit to beco me the national langu
one's own mother-tongue.
reLigious nuances cannot be taught in any language other than
for the masses who are more
English, as Gandhi fell, is not an easy language to learn
icially English language did
conversant and familiar with their mother-tongue. Though superf
that this status was purely
find some place in the communication process, Gandhi felt
disapproved the very idea of
temporary, devo id of long-term usage possibility. Gandhi
and betrays ignorance'. He
making English the national language as a 'sign of weakness
n insisting on speaking in
further elaborated on the 'shameful spectacle of congressme
Ihe English language as an
Englis h and compelling others to do likewise'. Gandhi found
as some of its educated
element obstru cting the progress or India towards her goal,
age.
people have thoroughly co me under the spell of the langu
Gandhi s V,ew on La11g11age 147

Gandhi dispelled the misnomer that he is against the English language. He felt that 'India
needs the English in national affairs. It will certainly be required for imperial affairs. It will
remain the language of diplomacy between different states within the Empire'. He clarified
that he bore no hatred towards the language and intended to limit its usage by not taking
it up on a massive scale. Gandhi deeply yearned to create such no place in any of the
political or social conferences in the Congress or in the Provincial Assemblies. Gandhi
deeply lamented the fascination and umeasonable attraction fo r the English language
among the leaders. He felt that it would create a w ide gulf between those know the
language and those who do not know it.

Gandhi also thoroughly disapproved of the attitude among English educated people and
eminent men who 'hastily generalize in favour of English as the national medium'. Elevating
its status in an undue manner is neither a credit worthy task nor conducive to the growth
of a tme democratic spidt. Gandhi's 61111 opinion was that the 'greatest service one can
render society is to free ourselves and it from the superstitious regard we have learnt to
pay to the learning of the English language. This belief in the necessity of English has
enslaved us. It has unfitted us for true national service' . He fe lt that it not only isolated
one from the masses but also caged and imprisoned one towards learning and memorising
strange words and their pronunciation. It is, he considered, a national tragedy with no
parallel in histo1y and also causing an i1Teparable inju1y-both moral and intellectual-to our
great nation.

Gandhi found it absurd that fo r the convenience of few officials, the English language has
to be mastered by millions of people. That the language failed to impress the population
as the lingua franca of India stands testimony to the fact that it is favomed by few people;
and where there is no mastery over the language, it is bound to lose respect from the
masses. Gandhi proclaimed that to get rid of the infatuation for English is one of the
essentials of 'Swaraj'.

English vs Mother Tongue

While Gandhi approved the English language as a language of international commerce and
diplomacy, he discerned the fact that it has ' usurped the dearest place in our hearts and
dethroned our Mother Tongues' (Young India, 1921 ). He likened the mother-tongue to
mother. But as he observed, ' we do not have that love for it, as we have for our
mother'. Further it strained the nervous energy of the students, making them mere
imitators. Gandhi was saddened at the plight of the vernacu lars that were given no
importance. Though he acknowledged the gaining of the knowledge of the English
literature, he preferred passing the same tlu·ough vernaculars. He insisted that 'no country
can become a nation by producing a race of imitators' (Young Lnd ia, 192 I).

Voicing his opinion on Mother Tongue, Gandhi said 'I must cling to my mother tongue
as to my mother's breast, in spite of its short comings. It alone can give me the life-giving
milk' (Harijan, 1946). Citing the example of Russia, which has achieved the scientific
progress without the knowledge of English, Gandhi reiterated that it is the mindset that has
created the gulf: ' It is our mental slavery that makes us feel that we cannot do without
English. I can never subscribe to that defeatist creed (I bid)'.

It is significanL Lo note that Gandhi himself set a n exa mple by adherin g to his rnother-
tongue, Gujarati, in all his writings. The 'Hind Swaraj', 'Autobiography' and 'Sarvodaya'
(Translation of John Ruskin's 'Unto This Last') were all written in Gujarati by him. He
 148 Gandhi s Social Thought

men- as they (the

advised those Indians who go overseas to follow the example of English
will contribute
British) follow their own mother-tongue (i.e. English). This is a duty which
also approved the
to India's progress. There is nothing ve1y difficult in this course. He
ti may learn
learning of other provincial languages by people. For example, a Gujara
we do in learning
Bengali, Marathi, Tamil, Hindi etc. If we spend only half the effort
atmosphere in the
English in the learning of Indian languages, there will be born a new
ed that even
country and a good measure of progress will be achieved. He was sadden
lves. He added:
Gujaratis should use English as the medium of conversation among themse
. We demean
'We have impoverished our mother tongue because of our love for English
that those who
ourselves by insulting our language'. He considered it a matter of shame
mother-tongue
know English boast of their proficiency in the language than in their own
and do public
in favour of English. In his opinion, 'those who have to serve their country
be learnt at the
work, will have to find time for their mother tongue. If English can only
that one does
expense of the mother tongue, it would be in the interest of the country
Tongue and
not learn English at all' (Gandhi's article written in London, in 1909 - Mother
National Language).

Measu res to promo te Mothe r Tongue:

instruction. He
Gandhi thoroughly favoured making the mother-tongue the medium of
suggested the following measures to bring it into effect:
one another -
I. Those who know English must not use English in their dealings with
either consciously or unconsciously.
\ put before
Those who know two languages, for example English and Gujarati should
I 2.
the people good English books and thought.
Educational institutions should prepare their own text-books.
\ 3.
schools at
4. The rich must help in establishing a large number of vernacular medium
various places.
to impart
5. The Conferences and educational institutions should urge the government
education only through the mother tongue.

6. further, the courts and legislat ive assemblies should transact in vernaculars.
of the
7. Employment should be offered to all without discriminating on th~ basis
progresses
knowledge of English. Only through instruct ion~ in vernaculars, a nation
and has far-reaching positive consequences for its future.
the imposition
Gandhi reaffim1ed his love for mother-tongue thus: 'Swaraj sho~ld not . mean
1mport~ nce oug~t t~
of one language over those who speak different langu~ges. Primary
given ~o Hmdt,
be given only to the mother tongue. Only secondary 1mp~rtance can be
n can come only tlu ough the
the common language of India. Real inspiration and elevatio
mother tongue'.

15.4 HIND I LAN GUA GE AND HINDUSTANI

the languages
Gandhi was in favour of making Hindi, the national language. M_ost of
derive their origin from Sanskrit, and so does Hindi. Since Enghsdh odffitersH'.1od_suAr: ~;
. . I f h our may be accor lJc o eakino 111 1.
and
substantial means of a hvehhood, t1,e pace o on and Mussa ,,ans sp
0

said 'it has been estimated that the number of Hindus

>
Gandhi s View 011 Language 149

understanding Hindi-Hindustani exceeds two hundred millions. Would not the 11 million
men and women of Karnataka (for Example) like to learn a language that is spoken by
200 millions of their own brothers and sisters?' Gandhi recommended devoting few hours
in a day to learn the language. Since Hindi also has its origin in Sanskrit, the process of
learning a new language is rendered easy. This would also ensure the establishment of
inter-provincial contacts without much use for English. Gandhi did not differentiate
between Hindi, Hindustani or Urdu. While the grammar is same, it is the script that made
the difference. Nevertheless they denote only one language. As he said, ' lf we were to
refer to the lexicons of these languages, we should find that most of the words are the
same .... baITing the questions of script'. Though Gandhi respected and appreciated the
provincial languages, he did not accord them the national language or 'Rashtrabhash a'
status mainly because of the wider reach of Hindi and the easiness it accords to the one
who learns it. He reiterated that Hindi or Hindustani or even Urdu and written in
Devanagari or Urdu script, could be and was the only possible common medium (Harijan,
1937).

Hindi language, as Gandhi opined, fulfilled all the five requirements of the national
language. He defined Hindi as the language that is spoken by the Hindus and Muslims
in the North written in either Devanagari or Urdu script. In spite of the Hindus making
it Sanskritised or Muslims making it Persianised, he found no difficulty in making it as a
legible language for communication. He appealed to the people from the South to make
special efforts to learn Hindi in conscience with their patriotic spirit. This would also
ensure that the national language reaches provinces making the communication easy.

Just as he dismissed the distinction between Hindus and Muslims, Gandhi refosed to make
distinction between Hindi and Urdu. He advised them not to reject the Sanskrit or Persian
blending of the language and 'establish a harmonious blend of the two as beautiful as the
confluence of the Ganga and the Yamuna and last forever'. He dismissed the controversy
surrounding Hindi-Urdu debate and advised the people not to fight over the issue of
script. The harmonious exchange of the Sanskrit and Persian words would not only enrich
and strengthen the language but also would bring Hindus and Muslims closer together.

Gandhi suggested· the following measures to promote Hindi as the national language:
• There should be a handy book [self-explanatory] to meet the needs of those who
want to learn Hindi.
• There should be a standard Hindustani dictionary, to prepare a Hindustani grammar
and such other reference books for the use of various provinces.
• There should be text-books in Hindustani for use in schoo ls.
• There shou ld be books in simple Hindustani.
• These books should be written by learned and experienced writers.
• There should be trained good Hindi teachers to take up the task of teaching Hindi
in the Southern provinces.
• There should be good books on the Hindi grammar.
• Congress workers and leaders shou ld promote Hindi in National Councils.
• In the legislative bodies too, the proceedings should be conducted in Hindi.
• The newspapers too should promote the lang uage.
150 Gandhi s Social Thought

• In courts too, the provincial as well as national languages must be used to administer
justice.
• Most importantly there should be constant devotion and efforts towards application
of the process.
• The educated class and the press should make valuable contribution without which
the attaimnent of 'Swaraj' will remain distant (Hindi Sahitya Sammelan, Indore,
l 9 I 8).
Gandhi felt that it is a national necessity to recognise Hindi or Hindustani as the national
language. He appealed to the people speaking Dravidian languages to learn sufficient
Hindustani to enable to follow the Congress proceedings and also devote time to learning
Hindi. 'The Dravidians being in a minority, should learn the common language of the rest
of India than the rest should learn Tamil, Telugu, Kanarese and Malayalam in order to
be able to converse with Dravidian India ... Let no Dravidian think that learning Hindi is
at all difficult. A little time taken from the recreation hour daily and in a systematic manner
will enable an average man to learn Hindi in one year'. Further he states that 'our
greatest assembly cannot be a real object lesson to the masses unless it speaks to them
in a language which the largest number can understand. I appreciate the difficulty of the
Dravidians, but nothing is difficult before their industrious love for the Motherland' (Young
India, 1921). Gandhi made this a part of achieving 'Swaraj'; 'if it is to be for and of
the starting millions of the illiterate millions, of the illiterate women, of the suppressed
'untouchables', Hindi is the only possible common language' (Young India, 1931 ). Citing
the Russian example, Gandhi remarked that, 'even before the Revolution, they (Russians)
resolved to have all their text-books in Russian. That really prepared the way for Lenin's
revolution'. He pleaded the Congress leaders to take a cue from it and establish real
mass contacts. This is not possible 'until the congress decides to have alJ its deliberations
in Hindi and of its provincial organizations in the provincial languages'. Gandhi explained
the reason for his insistence in a most beautiful way. 'It is not that l am making a fetish
of language. It is not that I would refuse to have Swaraj if I could have it at the cost
of our language, as indeed I should refuse to have it at the cost of Truth and Non-
violence. But I insist so much on language because it is a powerful means of achieving
national unity, and the more firmly it is established, the broader based will be our unity'
(Harijan, 193 7).
Hindi vs Hindustani
Giving a clarification on his usage of the tenn 'Hindi-Hindustani', Gandhi explained that
it is meant to broaden the definition of Hindi to include Urdu. It is apt to quote his words
in this context: 'we must remember that the word Hindi is not of Hindu coinage; it was
coined after the Muslim advent lo describe language which the Hindus of the North spoke
and studied. W11y now this quarrel over words when Hindi is defined to include the
variations spoken and written by Hindus and Mussalmans?' His logic also included the
Dravidian perception of Hindi language. By including different provincial words, there
would be a richer vocabulary that is acceptable to all. He rejected any rigid stance on
the part of any community regarding the usage of the language; a blend of Hindi, Urdu
and Sanskrit, Gandhi felt, would bury the mutual suspicion and unite our hearts, a basic
criteria for forging unity. Adopting a language known under three names, as the inter-
provincial language, he said, would also enable different communities to show their mutual
respect and toleration. He also opined that by breaking the provincial crust, one can
reach the core of all-India nationalism. Therefore, in his opinion, Hindi and Hindustani
Gandhi s View 011 Language 151

encompassed the holistic view. He also insisted on making the knowledge of Hindustani
cornpulso,y if we are to promote the common medium of expression.
Gandhi assigned major responsibilities to the Hindustani Prachar Sabha, whose mission is
to spread the message far and wide to all the corners of the country that the national
language of India is not English but Hindustani, that is Hindi+Urdu. Eve,yone should learn
or even acquaint themselves with both fonns of Hindustani. He envisioned a greater role
for the Sabha whose task was to persuade all Hindi-knowing people to learn Urdu and
to create necessary facilities for it. He proclaimed that 'if living Hindustani is ever to be
born, it will be only when Hindi and Urdu voluntarily come together and merge in each
other to form one whole' (Harijansevak, 9-8-1942). As Gandhi reiterated, 'a seeker of
tmth cannot afford to write or speak to please anybody. During my long search after truth
in all things which have come my way, I know that I have hardly ever succeeded in
convincing all of the correctness of my position regarding the matters then in question. In
the matter of Hindi propaganda, if I have displeased certain Muslim friends, I have no
less displeased Hindu friends ' (Harijan, 15-8-1936).
Hindi vs Urdu

The question of Hindi-Urdu issue bears a repetitive version of Hindi vs Hindustani debate.
All the three denote same language spoken in the No1th by Hindus and Mussalrnans, with
the script in Devanagari or Persian. Hindi was the name used to denote this language
much before the word ' Urdu' came into usage; Gandhi recommended the usage of
Sanskrit, Persian or Arabic words so as to curb mutual distrust and aloofness 'till our
hearts become one and we are all proud of India as our country, rather than provinces'.
He dissociated the common language issue from religious differences and called for
enrichment of the common language. He felt that there should be no ugly rivalry ·regarding
this and it is the duty of the scholars to ensure the unity.

15.5 ALL INDIA COMMON SCRIPT

Gandhi was finnly convinced that there should be one script for all the Indian languages
and had opined 'Devanagari' as the most eligible one. He was also aware of the ' Hindu-
Muslim madness ' that acted as a major hindrance in this potential reform. He ve1y well
knew the constraints, which the proposal posed considering the existence of other scripts
like Bengali, Gurrnukhi, Gujarati, Telugu and so on. On the positive side, he envisioned
the unison of one script as a step forward that would help solidify the countty and bring
the provinces into closer contact. Since Devanagari script fulfills the requirements of an
easy adaptability, it would facilitate the spread of one language. A compulsory learning of
the script in all schoo ls serves the purpose of promoting it. So long as the Hindus and
Muslims usher in the real unity, it would result in 'all acts of mutual toleration, affection
and cou1tesy and learning of one another's language' (Young India, 1927).
Gandhi fomly believed that Devanagari, either refonned or as it is, has a wider appeal
in India. Devanagari, as he believed, 'is easier for the millions of Hindus and even
Muslims to learn because the provincial scripts are mostly derived from Devanagari'.
While Hindus have to learn Devanagari to read their scriptures, Muslims learn Arabic for
the purpose of learning the Holy Koran, apart from their knowledge of Hindi-Hindustani.
Therefore the movement for universalizing the Devanagari script has a sound basis'.
Gandhi was highly aware of the limitations of this proposal as it requires a 'true mass
awakening. It cannot be manufactured'. He envisioned a greater role for the national
152 s
Gandhi Social Thought

workers who could help in hastening the process (Harijan, 1939). The respon
sibility also
lies with those who are engaged in literacy campaigns. Further, the educat
ed people
should come together to decide on one script and its universal adoptio
n, for 'to the
millions who are illiterate it is a matter of indifference what script is prescri
bed to them'.
The Roman Script
Gandhi thoroughly disapproved using the Roman Script to learn, read or
write to have
knowledge of the vernaculars. Moreover the Roman Script is incompatible
with Devanagari
and Urdu and the protagonists of this Script would displace the former.
ft would be of
no help to those who learn the scriptures in their provincial scripts nor would
they need
it. Its introduction, he felt, would only be superimposition, which can
never be easily
adaptible. He dismissed having a bias against the Roman script and
viewed it as a
compromised option as against any merit. It would not ever serve the
purpose of a
neutral script as long as the Hindus and Muslims are apart.
Gandhi also dismissed the allegations of appeasement for his proposals
on having both
Devanagari and Urdu scripts. His concern, as he reiterated, was 'to select
the script
which might be advantageous to the nation as a whole without wishing
any injustice'. It
would not be correct to hold that the adoption of the Nagari script would
be harmful to
Muslim interests. He did not favour the Boycott of the Urdu script as it
would amount
to discrimination. Gandhi was fully aware of the communal antagonism such
moves would
create. He hoped for getting rid of the 'incubus of English language
and the Roman
script', which would help in classifying the misconceptions and in realisin
g the futility of
such controversies (Harijan, 11-1-1948). Gandhi ruled out appeasement
measures while
approving the possibility of conciliatory steps.

15.6 LINGUISTIC PROBLEM AND EDUCATION

The question of national language and the medium of expression in educat
ion has been
an unresolved issue for many a decade. M. S. Patel draws our attention
to this problem
that has been engaging the attention of the government since the dawn of
independence.
As he says, 'we cannot fail to appreciate the contribution which English
has made to
modern Indian thought by opening up new fields of intellectual and cultura
l activity. The
modern ideas of liberty and self-determination were first implanted in
the Indian soil
through the English language. No nation under modern conditions can hope
to participate
in world affairs, unless a proportion of her citizens command the knowledge
of a language
like English' (M. S. Patel, The Educational Philosophy of Mahatma Gandhi
, pp.218-219).
The report of the Radhakrishnan Commission (University Education Comm
ission, p. 316)
also endorses this view but with an addition of the harm done to the provinc
ial languages
while assignin g a predominant position to the English. Neve11hcless, the abolitio
n of English
was not at all favoured considering its widespread reach. Gandhi's opinion
contradicts the
above as he often felt that our Education should have been more systematic
and the boys
free from the burden of having to learn their subjects through a foreign
medium'
(Autobiography, p.30). Much before he discussed the language issue,
Gandhi set an
example, while in South Africa, where he did not deprive the children the
advantages of
formal express ion in thci.r mother-tongue, Gujarati inspite of living in an
alien country.
At the educational conference in Wardha in 1937, Gandhi took up the issue
of medium
of instruction and a resolution was passed which suggested the medium of
instruction to
be the mother-tongue. He was in favour of giving the rightf-u l place
to the regional
Gandhi s View 011 language
153

languages in education. Speaklng at Belgaum Congress in 1924, Gandhi expressed his

anguish at the neglect of the vernaculars and Hindustani: 'the tendency in many national
institutions still is to neglect the vernaculars and Hindustani. Many teachers have not
realized the necessity of impa1ting instruction through vernaculars or Hindustani' (Young
India, 26-12-1924). Gandhi lent his full support to the 'Hindustani Prachar Sabha' that
intended to promote Hindustani. He envisioned its objectives towards preparing a
standard Hindustani dictionary, text books, conducting examinations, adopting it as a
compulsory subject of teaching and conducting schools, libraries, reading rooms and
teacher's training schools and so on (M. K. Gandhi, Thought on National Language,
1956, pp. 111-113).

Gandhi, in his message to the students, stressed on their learning their vernacular
languages, so that they can engage in rendering great service to their nation by respecting
their mother-tongue. He disapproved of their learning a foreign language (English) at a
ve1y young a&e, or even using the English language learning as a passport for procuring
jobs. He advised them to search for the virtuous traits in their own mother-tongue, and
not to enslave themselves to the culture and language of a foreign land.

15.7 SUMM ARY

In this Unit, you have understood the significant views expressed by Gandhi with regard
to language and as to how they play a key role in shaping up one's thoughts and ideas.
Gandhi's message underlying his views- as expressed in terms of mother-tongue or All
India common script or using the vernacular language in the official proceedings and
documentation of important public offices or even the learning of Hindi language by the
people in the far away Southern part of India- is the message of unity among diverse
cultures. He did not, in anyway, give undue preference to any language. His concern was
to promote Indian culture and unity and he appealed for the same in various conferences
and meetings. He could foresee the problems arising out of language issues, views and
opinions among different people and earnestly endeavoured to sort them out in the best
possible way. Language is one of the major issues among the contemporary problems
faced by India. In today's education system, where English language has been playing a
prominent role, the vernaculars have been relegated to the background. Gandhi had
forewarned the nation regarding its ills, which is a major hindrance towards achieving
'Swaraj'. Gandhi's views, in this context, serve as warning not to perpetuate the problems
further and find out harmonious ways to solving them.

15.8 TERM INAL QUEST IONS

1. What are Gandhi's views on mother-tongue? What were the measures suggested by
him to promote one's mother-tongue?
2. How important was national language to Gandhi? Did he foresee any role for English
as the national language?
3. Enumerate as to how Gandhi differentiated Hindi and Hindustani languages. What
was their impo1tance in his language scheme?
4. Write a brief note on Gandhi's views on an All India Common Script.
5. Write short notes on the fo llowing:
a) Roman Script
b) Linguistic problem and Education