Isvar Chandra Vidyasagar, a story of his life and work/Chapter 12
CHAPTER XII.
Re-entrance into the service of the Sanskrit College.
Vidyasagar's second term of office in the Fort William College lasted for a short period only. He resigned this post on the 8th December, 1850, and on the next day (i. e. 9th December, 1850) rejoined the Sanskrit College as professor of Belles-lettres on a monthly pay of 90 rupees. At his request, Babu Raj Krishna Banarji, his favourite pupil and friend, was appointed to the post vacated by him in the Fort William College. Some time before this, Madan Mohan Tarkalankar, the former professor of Belles-lettres, had a very severe dysentery, and absolutely needed a change of climate. An opportunity presented itself. The office of the Judge-Pandit of Murshidabad had fallen vacant. At the instance of his friend and patron, Mr. J. E. D. Bethune, Madan Mohan was appointed to the vacant place. He left Calcutta by the end of November, and his place in the Sanskrit College, consequently, fell vacant. Dr. Mouat, the Secretary to the Education Council, offered the post to Vidyasagar. He was at first unwilling to accept it. But when he was urged and pressed by Dr. Mouat, he accepted it on condition, that he would have also the powers of a Principal in the management of the College.
Unlike other colleges, the Sanskrit College had 
Narayan Chandra Vidyaratna,
Vidyasagar's son.
no Principal. The executive functions of the Principal were discharged by the Secretary and his assistant. In the beginning of 1851, these two posts were abolished, and in their stead the post of Principal was created. Vidyasagar was made the first Principal in January, 1851.
Babu Jogendra Nath Bandyopadhyay, mentioned above, in his biography of his father-in-law, Madan Mohan Tarkalankar, says:—
'It is said, that when the post of the Secretary was vacant in the Sanskrit College, Bethune reqested Tarkalankar to accept the situation. But he recommended Vidyasagar to Bethune as the proper person qualified for the post, and Vidyasagar was accordingly appointed Secretary'.
But Vidyasagar does not admit this. In his preface to the eleventh edition of the Vetala-Panchavingsati, he has clearly refuted Jogendra Babu. Among other things, he says:—
'There is no truth in this story. It is a mere fiction invented by the author. Madan Mohan Tarkalankar entered the Sanskrit College as professor of Belles-lettres in 1846, and he left it in November 1846 and went away to Murshidabad as Judge-Pandit of the place. During his tenure of office in the Sanskrit College, the post of the Secretary never fell vacant. It was all along held by Babu Rassamoy Dutt. How can it be possible then, that the post of the Secretary having fallen vacant, and having been offered to Madan Mohan Tarkalankar, he secured me the situation, instead of accepting it himself?
'The true story of my appointment as Principal of the Sanskrit College is this. When Madan Mohan Tarkalankar went away as Judge-Pandit of Murshidabad, his place in the Sanskrit College as professor of Belles-lettres, fell vacant. Dr. Mouat, the then secretary to the Education Council, offered the post to me. For several reasons, I at first declined his offer. But still he persisted in urging me. I told him at last, that I was prepared to accept the situation, if the Education Council would give me the executive powers of a Principal. Dr. Mouat consented, and made me enter into an agreement to that effect. I was then installed as professor of Belles-lettres. Shortly after this, Babu Rassomoy Dutt resigned his office as Secretary of the Sanskrit College, and I was directed to submit a report on the state of the College at that time and the measures that should be adopted for its improvement. My report met with the approbation of the Education Council, and I was made Principal of the Sanskrit College. Hitherto the functions of the Principal had been performed by the Secretary and the Assistant Secretary. The two offices were now combined into one. The post of Principal was newly created, and, by the end of January, 1851, I was appointed Principal of the Sanskrit College.
That Madan Mohan Tarkalankar had no hand in Vidyasagar's appointment to the post of Principal of the Sanskrit College, is clearly seen from the above. On the contrary, there is ample evidence to show that Madan Mohan's gradual promotion and success in life were due mainly to the exertions of Vidyasagar. Tarklankar himself admitted this in a letter which he wrote to Babu Syama Charan Bisvas, a mutual friend, at the time when the two (Vidyasagar and Tarkalankar) had a great disagreement. The letter ran to the following effect:—
'My dear Syam,
'All my promotions, and even my present appointment as a Deputy Magistrate,[1] are due to Vidyasagar's help. When that Vidyasagar is offended and displeased with me, I have no delight in this appointment. I should at once resign my post and run to him. What shall I say, Syam? I have been working very dully and cheerlessly since I have been transferred to this Sub-Division. How shall I express my unhappiness or painful feelings? My early associate and dearest friend, the amiable Vidyasagar, who is more than a brother to me, has not spoken to me for six months. I am dead, though living. Syam, you know everything about me, and it is to you, therefore, that I open my painful mind.'
Now to revert to our narrative. Shortly after his appointment as professor of Belles-lettres, Vidyasagar was charged by the Education Council to report on the working of the Sanskrit College, for they were already afraid, that the dissolution of the Institution was not very far off. Their fear was not quite unfounded. The numerical strength of the College had been falling off; there were no new admissions. The main cause of decrease in the number of students was, that there were no worldly prospects before them. English education had much spread in the country through the exertions and encouragement of the educational authorities, The Education Council had taken over charge of the education department in 1842. Since that year they had devoted themselves solely to the propagation of high English and Vernacular educations. In 1841, there were 28 schools with 4,632 pupils and 191 teachers. In 1855, these numbers rose to 151, 13,162 and 455 respectively. The Council had made sufficient provisions for the examinations and scholarships for the students of English. But they had not given so much attention and encouragement to Sanskrit education. Besides, those who were instructed in English had ample fields for employment, while the Sanskrit-knowing pundits had none. Consequently, the desire of the people for Sanskrit education had begun to lessen. All these circumstances led the Education Council to fear, that the dissolution of the Sanskrit College was near. They had once resolved to abolish the Institution altogether. But, before running to the extreme, they thought it more advisable to try first, whether any measures could be adopted for its improvement. They, therefore, asked Vidyasagar for a report on the subject. They believed him to be fully qualified for the purpose.
Vidyasagar comprehended the situation and the purpose of the Council. He applied himself, heart and soul, to think of some novel plan and mode of instruction. He knew fully well that unless new policies and methods were introduced, it would be very difficult to save the Sanskrit College from imminent destruction. He had a great inventive genius, and he, after much reflection, succeeded in devising new schemes, both for the management of the College and the instruction of the pupils. On the 16th December, 1850, he submitted a very able and learned report, which won the admiration of the Education Council. The report was lengthy, but it displayed his wisdom and fore-thought. To satisfy the curiosity of the reader, we will quote it here in full.
TO
F. J. MOUAT ESQ., M. D.
Secretary to the Council of Education.
Sir,
I have the honour to submit for the information of the Council of Education a report on the Sanscrit College, drawn up agreeably to the instructions conveyed in your letter No. 3538, dated the 5th instant.
I beg leave to remark that it has long been in my contemplation to submit a report of the nature now furnished, but circumstances deterred me from such a step. I am now, however, happy to have an opportunity of carrying out my wishes, as a matter of duty, under the sanction of the Couucil.
REPORT.
I.GRAMMAR DEPARTMENT.
Under the present system, this Department consists of 5 Classes[2]. The works studied are Mugdhabodha, Dhatupatha, Amarakosha and Bhatti Kavya; the 5th. Class studying seventeen pages of Mugdhabodha, the 4th Class 42 pages of the same work; the 3rd. Class 100 pages; the 2nd Class the remaining 90 pages of the same book together with Dhatupatha: and the 1st Class a few Books of Bhatti Kavya and a certain portion of Amarakosha[3]. Four[4] years is the prescribed period for
continuing in this Department, but 5 years are necessary to enable a student to pass through the 5 Grades. For want of a better system, the advantage gained is very little, compared with the length of time spent by students in this Department.
"Mugdhabodha is a very short compendium of Grammar. The Author Vopadeva seems to have had brevity simply in view. Having had this for his object, he has consequently made his work extremely difficult. The Sanscrit is in itself a very difficult language, and to begin its study with a difficult Grammar seems, in my opinion, not to be a well chosen plan. Experience shows what difficulties one has to surmount, when studying his Grammar in this style. Young lads when begin to study Sanscrit, on account of the extreme difficulty of the Grammar Mugdhabodha, only learn by rote what their instructors say, without being able themselves to understand the contents of the work they read. Thus 5 years pass in the study of Grammar alone without getting any essential introduction to the language itself. It seems to be an astounding fact that one should be studying a language for 5 years, and scarcely understand a bit of it. Moreover, the Mugdhabodha, with all its voluminous commentaries, which last however are not read in the College, is an inperfect Grammar. So under the present system, the first 5 years of a student of the Sanscrit College is almost lost to useless purposes. After all his toil and trouble, his acquirements in Grammar are very imperfect. Again, Dhatupatha, another of the works studied in this Department, is a collection of Sanscrit roots in verse. Amarakosha, the 3rd. work of study, is a Dictionary also in verse. These two works, when mastered, I admit, are of some assistance, to the study of Literary works. But the advantage gained is not at all commensurate to the time and labour required to get them by heart. Besides, almost all the standard Sanscrit poetical works, which is the main part of Sanscrit Literature, being accompanied by excellent commentaries by Mallinatha supersede altogether, the use of the study of the abovenamed two works. Dhatupatha and Amarakosha, I beg leave to say that this commentator is not like his brethren who "blanch the obscure places and discourse upon the plain." Under the above considerations, I do not think it a good plan to spend the first years of study in the Sanscrit College in reading Mugdhabodha, Dhatupatha, and Amarakosha. Bhatti Kavya, the fourth and best work of Study in this Department, is a Poem, the theme of which is Rama and his adventures. This work was purposely written to exemplify the rules of Grammar. It is not altogether ill adapted for the Grammar Department.
After all these considerations, I beg leave to propose the following remodelled System of Study for the Grammar Department. Should the Council be pleased to adopt the suggestion, I do think, in my humble opinion, that in four years, the time prescribed now for Grammar study, the students shall have a thorough knowledge of Grammar and tolerable proficiency in Literature besides, and they will not experience that difficulty in the Sahitya Class which they do now, being made all at once, just after finishing an imperfect Grammar, to begin with the standard works without having had an insight into the language.
The System I would propose is this: The boys, instead of beginning the Grammar at once in the Sanskrit language, should learn some of the most fundamental rules dressed in the easiest Bengali; then they should go on with two or three Sanscrit "Readers," to be compiled. These Readers should consist of easy selection from the Hitopadesha, Panchatantra, Ramayana, Mahabharata, and from other works suited for the purpose. This will take the students some two years. After this they should begin with Sidhanta Kaumudi, Bhatttoji Dikhshita, the study of which they should continue to the highest class of the Grammar Department. Of all the Sanskrit Grammar, this is decidedly the best and the highest authority on the subject. It is at once complete and simple. Along with Siddhanta Kaumudi the students should also study Raghu Vansha and selections Bhatti Kavya, Dashakumara Charita &c. &c.[5] I beg leave also to propose that instead of 5 classes there should be 4, and the 5th be considered as a section of the 4th, both studying the same books and the promotions from both the classes being to the 3rd. By this arrangement a year will be conveniently saved and the period for the Grammar Department instead of being 5, shall be 4 years.
2. SAHITYA OR GENERAL LITERATURE.
The students coming from the Grammar Department have to study in this class for 2 years. Whilst here they read the following works:—
1. Raghuvansha, 2. Kumarsambhava, 3. Meghduta, 4. Kiratarjuniya, 5. Shishupaiabadha, 6. Naishadha Charita, 7. Shakuntala, 8. Vikramorvvashi, 9. Ratnavali, 10. Mudrarakshasa, 11. Uttara Charita, 12. Dasakumara Charita, and 13. Kadambari.
They also practise translating from Bengali into Sanscrit and vice versa, and attend the Mathematical class.
The first 6 of the 13 books, above mentioned, are the standard Poetical works; The 7th, 8th, 9th, 10th and 11th are Dramas: the last two are prose compositions. Raghuvansha is a historical Poem in 9 books. Its theme is the adventures of Rama, those of his four immediate ancestors and the adventures of his descendants down to Agnivarana. Kumarsambhava, from the name, would appear to be a Poem celebrating the birth of Kartikeya, the Mars of the Hindus. But the 7 books that are extant embrace a certain portion of the intended theme. The poem as it stands describes the birth of Parvati, the mother of Kartikeya, the burning of Kamadeva, the god of Love, by Shiva, the Tapasya (austerities) of Parvati and her marriage with Shiva. Meghaduta is a Poem in 118 slokas. A Yaksha or Demigod having excited the wrath of his master Kuvera, the God of wealth, was doomed by the curse of the Master Deity to remain in a state of separation away from his beloved wife in a distant land for the length of one year. The lover in his distressed condition addresses a cloud to bear his message to his wife at Alaka, the capital of Kuvera. The Sakuntala and Vikramorvvashi are Dramas; the first has for its subject the story of Sakuntala, the adopted daughter of a sage, named Kanva, and Dushmanta, a king; the plot of the second is the story of Pururava, a king, and Urvashi, a nymph. All these are very excellent productions. They are by the immortal Kalidasa. Every one of them bears the stamp of great genius. Shishupalabadha, Kiratarjuniya, and Naishadha Charita are epic poems, the first by Magha in 20 Books, and the second by Bharavi in 17 Books, the third by Shriharsha in 22 Books. The death of Shishupala by the hand of Krishna, his cousin, is the theme of Magha's poem. The Kiratarjuniya contains the Topasya of Arjuna, his combat with Shiva in the disguise of a Kirata or barbarian, and finally his acquisition of certain weapons as rewards from Shiva who was pleased with his military prowess. The adventures of Nalaraja form the subject matter of Naishadha Charita. The first mentioned two works possess all the attributes of good epics, only now and then there are some very tedious passages. The 7th, 8th, 9th, 10th and 11th Books of Shishupalabadha, though the finest specimens of poetry, and the 7th, 8th 9th and 10th Books of Kiratarjuniya have in many places very obscene passages. Naishadha Charita from the beginning to the end is bombastic and hyperbolical. Its style is neither elegant nor chaste. There are occasional bursts however of fine passages. Uttara Charita by Bhavabhuti is a Drama embracing the latter part of the career of Rama. Ratnavali is also a Drama. Dhavaka is its author. He was paid by Raja Shriharsha to write this work along with another, and attribute its authorship to him. The story of Raja Udayana and Ratnavali is the plot of this drama. These two works are excellent in every respect. Mudrarakshasa by Vishakhadatta may be called a political Drama. In its contets we find that Chanakya, the Prime Minister of Chandra Gupta, Sandracottas of the Greeks, is applying his diplomatic skill to consolidate the newly acquired Empire of his master, by baffling all the efforts of Rakshasa, the loyal Prime Minister of the subverted Nanda family, to subvert in turn the new dynasty. This is also a good piece of composition. Dashakumara Charita and Kadambari are in prose. In the first, a certain number of friends are relating to each other the history of their travels. The style is pure and chaste. There are, however, some objectionable passages. Dandi is its author. Kadambari is a novel or rather an epic poem in prose. It is in two parts. The first part is a masterpiece of Sanskrit composition. The author Vanabhatta did not live to complete his admirable work. His son wrote the second part. The production of the son is far inferior to that of the father.
Having laid all this before the Council, I beg leave to state there is not much alteration required in the purely literary studies of this class. With regard to Mathematical studies, I will speak hereafter when I report on the Jyotisha class. The change I would propose is this; Raghuvansha as I have proposed in my Report of the Grammar Department should be transferred to the 1st Grammar class; and Dashakumara Charitra, instead of being read entire here: be studied in selections in one of the Grammar classes, and that Sishupalabadha, Kiratarjuniya, and Naishadha Charita having many objectionable passages, as stated before, instead of being read entire, be studied in selections. The first part only of Kadambari should be read. All the other works should be read entire. In addition to this, I beg leave to propose that two other works Viracharita, and Santishataka be studied in this class. The former is the first part of that drama of which Uttara-Charita is the second, being in no way inferior to it. The Shantishataka is an excellent didactic poem. The students should practice translating as before. They should also write Essays in Sanskrit and Bengali.
3. ALANKARA OR RHETORIC CLASS.
After Sahitya, the students come to this class and continue in it for two years[6]. They read in this class the following works on Rhetoric:—
1. Sahitya Darpana, 2. Kavya Prakasha, 3. Kavya Darshana, and 4. Rasagangadhara.
They also read those Poetical works which from want of time, they cannot goon with in the Sahitya Class. Besides this, they have for their exercise, translation and composition. They also attend the Mathematical Class.
With regard to this class, I beg leave to propose the following changes. The best books should be Kavya Prakasha and Dasharupaka. Generally Sahitya Darpana is the work read, but I prefer Kavya Prakasha and Dasharupaka on the following grounds. Kavya Prakasha is a much more profound work than Sahitya Darpana, and is acknowledged to be the highest authority on the subject. The best commentators, such as Mallinath, quote this work for their authority. The Sahitya Darpana dilates, in very diffuse style what the Kavya Prakasha contains in essence. Kavya Prakasha however speaks nothing of dramatical composition. Dasharupaka treats of that portion of Rhetoric. Besides, this is the highest authority in its own department.
Kavya Prakasha and Dasharupaka could be read in shorter time than Sahitya Darpana, so the former two have every claim, to be preferred to the latter, and after reading the two first, to read the last also would be waste of time. The purely literary works, should my suggestions regarding the studies of the Grammar and Sahitya departments be adopted, will not require to be studied as class-books in this (Rhetoric) class. The hours that will thus be saved from the immediate objects of the class should be devoted to the study of Mathematics and other works of which I will make mention afterwards.
4. JYOTISHA or MATHEMATICAL CLASS.
The students of the Sahitya and Alankara classes attend this class and study Lilavati and Vijaganita. Lilavati is a treatise on Arithmetic and Mensuration by Bhaskaracharya. Vijaganita is a treatise on Algebra by the same author. Both of these works are very meagre. They are in a great measure without any method, and do not contain all that is contained in similar English books. From a curious taste they have been rendered needlessly difficult. The rules and questions are all in verse. On account of this, the students take so great a length of time as four years to study[7] these two books. The examples are too few.
Great changes are required in this branch ofstudy. For the present, complete treatises on Arithemetic, Algebra and Geometry should be compiled from the best English works on those subjects. After studying these the students will be able to read Lilavati and Vijaganita with great facility. The higher branches of Mathematics should be attempted to be translated afterwards, and when ready should be adopted as class-books. I would propose that a popular treatise on Astronomy, such as Herschel's, be compiled in Bengali and be read in the Mathematical Class. These works might have been studied in English, but their appearance in Bengali will be of great use also in the Vernacular Schools. Besides the Sahitya and Alankara students, the students of the Smriti and Nyaya classes should also attend the lectures of the Professor of Mathematics.
Here the Junior Department of the Sanscrit College is considered to terminate.
I beg leave to propose that the study of Bengali books, treating on useful and entertaining subjects be introduced in the classes of the Junior Department. The works should treat of such subjects as the following:—
FOR THE 4TH GRAMMAR CLASS.
- Pretty stories about animals.
FOR THE 3RD GRAMMAR CLASS.
- Rudiments of Knowledge as in Chambers's Educational Course.
FOR THE 2ND GRAMMAR CLASS.
- Moral Class Book as in Chambers.
FOR THE 1ST GRAMMAR CLASS.
- Miscellaneous subjects, such as Art of Printing, Loadstone, Navigation, Earthquake, Pyramid, Chinese Wall, Honey Bee &c.
FOR THE SAHITYA CLASS.
- Biography as in Chambers, and Miscellaneous Reading on useful and entertaining subjects, selected and translated from Telemachus, Rassellas, Mahabharata &c.,
FOR THE ALANKARA CLASS.
- Essays on Moral, Political, and Literary Subjects and a Popular Treatise on the Elements of Natural Philosophy.
Should the Council be pleased to introduce these Bengali Books, the students of the Sanskrit College will with little difficulty acquire great proficiency in Bengali, and through the medium of that language derive useful information, and thereby have their views expanded before they commence their English studies.
Of the above mentioned Bengali works, Biography is already published; Rudiments of knowledge and Moral Class Book are in the press, and almost all the other works are in the course of preparation. The adoption of these books will entail on the Council no expense whatsoever.
I beg also to state that the preparation and the publication of the Rudiments of Sanscrit Grammar in Bengali and that of the Sanskrit Selections shall need no pecuniary assistance of the Council.
The preparation of the works for the Mathematical Class, namely, Arithmetic, Algebra, Geometry and a Popular Treatise on Astronomy suitable for the use of the Sanskrit College will need the patronage of the Council of Education when the state of the Education Funds will admit of this being afforded.
5. SMRITI OR LAW-CLASS.
After the Alankara the students come to this class and continue in it for three years. The works read are:—
1. Manusanhita; 2. Mitakshara; 2nd Section; 3. Vivadachintamani; 4. Dayabhaga; 5. Dattakamimansa; 6. Dattakachandrika; 7. Ashtavinshati Tattwas.
The Institutes of Manu is the highest authority on the subject of Hindu Law. It treats of Social, Moral, Political, Religious, and Economical Laws. It is in a manner an index of Hindu Society in ancient times. Mitakshara by Vijnaneshwara is a commentary on Yajnavalkya's code. The 2nd Section treats of Civil and Criminal Laws, the former including the Law of Inheritance. Mitakshara is acknowledged to be the highest authority in the North-Western Provinces. Vivladachintamani by Vachaspati Mishra is a compilation of Civil and Criminal Laws. This work is the authority in the Province of Behar. Dayabhaga by Jimutavahana is a treatise on Inheritance. This work is the authority in Bengal. Dattakamimansa and Dattakachandrika are treatises in the adoption of children and their civil rights. The Mimansa is the authority in the North-Western Provinces and the Chandrika in Bengal. The Ashtavinshati Tattwas are by Raghunandana. With the exception of the Daya and Vyavahara Tattwas,—the former on the laws of inheritance, the latter on the Court Procedure,—the other 26 Tattwas are Treatises on the forms of Religious Ceremonies.[8]
With regard to this class, I beg leave to observe that the study of the 28 Tattwas ought to be discontinued. Though they are of use to the Brahmans as a class of priests, they are not at all fitted for an academical course. The other works should be allowed to keep their place. Their study makes one conversant with the Hindu Law of every part of India.
6. NYAYA CLASS.
The Nyaya system of Philosophy principally treats of Logic and Metapahysics and occasionally touches upon subjects relating to Chemistry, Optics, Mechanics &c. The same description applies more or less to the other systems excepting Mimansa and Patanjala which treat of Religious Ceremonies and absstract contemplation of the Deity respectively. The years of study in this Class are four[9]. The works studied are the following:—
1. Bhashaparichchheda; 2. Siddhantamuktavali; 3. Nyayasutra with Vritti or commentary; 4. Kusumanjali; 5. Anumana Chintamani and Didhiti; 6. Sabdashaktiprokashika; 7. Paribhasha; 8. Tattwakaumudi; 9. Khandana; 10; Tattvaviveka.[10]
Bhashaparichchheda by Vishwanatha Panchanana is an Elementary treatise on all the departments of Nyaya. Siddhantamuktavali is a commentary on the Bhashaparichheda by the author himself. Nyaya Sutras are by Gautama, the founder of this School of Philosophy. Kusumanjali treats of the Existence of the Deity and that of a Future State. The line of argumentation on the whole is similar to what is to be found in modern European works on the same subject. The author is Udayanacharya. Anumana Chintamani is a work of the modern School of Nyaya Philosophy on Deduction by Gangeshopadhyay. His reasoning is similar to that of the schoolmen of the middle ages of Europe. This treatise is what Bacon would call a "Cobweb of Learning." In the study of this work insurmountable difficulties are to be met with. Anumana Didhiti is its commentary by Raghunath Shiromani. He is the Dictator in the modern Nyaya School of Philosophy. Shabdasaktiprakashika by Jagadhisha is a treatise on the import of words, Paribhasha by Dharmaraja is a short treatise on the Vedantic doctrines. Tattwa Kaumudi by Vachaspati Mishra is a short but comprehensive Treatise on the Sankhya system of Philosophy. Khandana is by Shriharsha. The object of the author in this work is to refute all the then existing systems of Philosophy and to establish his favourite, the Vedantic. This work is of high repute. The author has handled the subject in the most abstruse style and has actually made it what they call "Muddy Metaphysics." Tattwaviveka by Udayanacharya aims at refuting the Buddha or Atheistical doctrine and proving the necessity of a Maker of the Universe. The style of this work has the opposite faults of being abstruse and diffuse.
After the above reservations, I beg leave to suggest that this class instead of being called the Nyaya or Logic class be called the Darshana or Philosophy Class, and that the study of Anumana Chintamani and Didhiti, Khandana and Tattwaviveka be discontinued and in their place be studied the following works, on the other systems of Philosophy excluding the Mimansa or Rule of Religious Ceremonies.
1. Sankhyapravachana; 2. Patanjala Sutra; 3 Panchadashi; and Sarvvasarasangraha.
The period of study in the Sanscrit College is 15 years. One is expected to have a perfect knowledge of Sanscrit learning into long a period. But no one may be considered to have such knowledge who is not familiar with all the systems of Philosophy prevalent in India. True it is that the most part of the Hindu Systems of Philosophy do not tally with the advanced ideas of modern times, yet it is undeniable that to a good Sanscrit scholar, their knowledge is absolutely required. Should the Council be pleased to adopt the suggestions that I will submit in the succeeding part of my report, regarding the English Department, by the time that the students come to the Darshana or Philosophy Class, their acquirements in English will enable them to study Modern Philosophy of Europe. Thus they shall have an ample opportunity of comparing the systems of Philosophy of their own with the New Philosophy of the Western World. Young men thus educated will be better able to expose the errors of ancient Hindu Philosophy, than if they were to derive their knowledge of Philosophy simply from European sources. One of the principal reasons why I have ventured to suggest the study of all the prevalent systems of Philosophy in India, is that the student will clearly see that the propounders of different systems have attacked each other and have pointed out each others errors and fallacies. Thus he will be able to judge for himself. His knowledge of European Philosophy shall be to him an invaluable guide to the understanding of the merits of the different systems. 7. ENGLISH DEPARTMENT
The present mode in which this very useful department is conducted is very unsatisfactory. There is no rule as to what students are expected to study English: but it is entirely left to their own option. They commence the study when they please, leave it off at their own option and commence again when it suits their purpose. Many students on being attached to the Grammar Classes, at their first admission, Immediately commence English, but from the difficulty of the first principles of both languages, the greater part being unable to carry on both at once, some after a short time neglect their English and others the Sanscrit. It is the case with many to retire from the English class just before the Examinations. The very same students come again to be admitted at the beginning of the next session. There is another circumstance which causes great confusion, which is that one English class is constituted of students of various Sanscrit classes. Take for instance, the components of the 3rd and 4th classes. The 3rd class consists of 13 boys, 4 of whom belong to the Smriti Class, 1 to the Nyaya, 1 to the Alankara, 3 to the 3rd Grammar Class and 4 to the 4th Grammar Class. The 4th class consists of 33 boys, 2 of whom belong to the Alankara Class, 5 to the Sahitya, 2 to the 1st Grammar Class, 6 to the 2nd, to to the 3rd, 6 to the 4th and 2 to the 5th Grammar Class. From the circumstance of students of various Sanscrit Classes coming to attend the English class, it becomes altogether a difficult affair to secure regular attendance in the latter. Again the study of English being optional, some portion only of each Sanscrit Class are students in the English Department. Such students, particularly those from the lower classes, cannot go on with their Sanscrit studies with that degree of attraction which the non-English-reading students can. But the studies of the class being the same with all the progress in both the languages is greatly impeded.
The English Department if continued to be conducted in this irregular style, is not expected to be productive of any satisfactory results. After the creation of the English Department in this Institution a similar irregular mode of conducting it, rendered it useless which caused its abolition by the General Committee of Public Instruction. If better arrangements be not made, the present English Department will also become useless.
Under the above considerations I beg leave to suggest the following arrangement which, I am persauded, if steadily pursued, will be productive of benificial results. The arrangement I would propose is as follows:—The students should not be allowed to commence English till they have acquired some proficiency in the Sansarit language. The pupils of the same Sanskrit Class shall go on with the same English studies. The study of English instead of being optional be compulsory. Should there be any one very unwilling to be taught in English, he be given to understand that he will not be allowed to commence English at the subsequent stage of his Sanscrit study, as to create for him alone a separate classs is altogether out of the question.
Under the proposed system of Sanscrit study, the students of the sahitya class, it is assumed, will be well acquainted with the Sanskrit language. Therefore I beg leave to propose that the study of English be commenced in the Alankara class. In that case the students will be able to devote to the study of English nearly double the time they do now and their minds having received culture, they will not have to begin with such trite subjects as young beginners are obliged to commence with. From the Alankara Class to the last year of study in the College is some 7 or 8 years and a diligent student in the course of that period will have ample opportunity of making himself familiar with English language and Literature.
8. 5th GRAMMAR CLASS.
Another very important circumstance I beg to bring to the notice of the Council. The 5th Grammar Professor Pundit Kasinath Tarkapanchanana is not quite equal to discharge the duties of his class. He is an old Pundit and seems to be in his dotage. He is altogether unacquainted with that discipline which is absolutely required for so young a class as his. Being an old man, he will not bear to be directed, as is usual with all Pundits of his age.
From all these circumstances his class is the most irregular of all. Therefore I beg leave to propose that he be placed in charge of the library with his present salary Rs 40 a month, and the present Librarian, Pundit Girish Chunder Vidyaratna, a very distinguished ex-student of the Institution be appointed to the chair of the 5th Grammar Professor with his present salary 30 Rs a month to be raised to Rs 40 when a favourable opportunity offers.
PROMOTIONS.
With regard to the promotion of boys from one class to another, the present practice of the College is to keep them in each class for the allotted number of years and send them at the expiration of the time to the higher class without any consideration as to the degree of their acquirements.
Under this arrangement it so happens that a student not withstanding he may have finished his course in the class, is not allowed to join the higher one if he has not finished his allotted years, whilst another let him be how dificient soever in the studies of the class, is promoted to the higher class simply if he has merely completed the prescribed time. Therefore I beg leave to propose that promotions take place on the Principle of merit, not years. Only with this limitation that no one will be allowed to remain in the College beyond the period prescribed by the scholarship rules. I am persuaded that under this arrangement, all students above mediocrity will finish their Collegiate course of study in less than the time now prescribed.
DISCIPLINE
The laxity of general discipline in the Institution as present is notorious. It is highly desirable that strict and steady attention should be paid to regularity of attendance, to put a stop to students constantly leaving their classes on trivial pretences and to prevent needless noise, talking and general confusion. There is no inherent cause whatever why the discipline in this College should not be equal to that which obtains in any English Institution. The same methods require only to be enacted and enforced.
In conclusion, I beg leave to observe that the changes now proposed by me in the system of the College are the results of a long and anxious consideration in the subject. They are extensive, but I have endeavoured to select only those which are absolutely necessary for the efficiency of the Institution and which are quite practicable. Should the Council be pleased to adopt these suggestions 1 have sanguine hopes that the happy and steady effect, if it be under strict supervision, will be that the College will become a seat of pure and profound Sanscrit learning and at the same time a Nursery of improved Vernacular Literature, and of Teachers throughly qualified to dissinuate that Literature amongst the masses of their Fellow Countrymen.
| Sanskrit College | I have &c Sd. Isvar Chandra Shurma Professor of Sahitya in the Sanskrit College. | ||
| The 16th December 1830 |
The name of Babu Bhudev Mukharji, like that of Vidyasagar, should be cherished with feelings of regard and esteem in the heart of every native of Bengal. However different they might have been in character, conduct, views, opinions, or acts, they were greatly similar in powers of the mind, qualities of the heart, general capabilities, and in many other respects. They are equally memorable in the history of education of this country. Both won praise and admiration from the authorities for their, able learned reports. Both were employed in the education department. Both worked life-long for the cultivation and improvement of their mother tongue. Both were liberal and generous. Both spent all their earnings for the good of the country, though in different ways and to different ends. Both were vastly erudite. Both are authors of a good many valuable works in Bengali. Both wrote learned reports on education, significant of their vast erudition and intelligence. To speak the truth, if they had done nothing else, merely these reports would have served to immortalise their names in the educational history of this land.
In fact, this report was the fundamental basis of Vidyasagar's official promotion and success in world. The Bengali books which he recommended in his report for introduction into the College as text-books, he intended compiling and publishing himself. He was only awaiting the permission of the authorities, and when that permission came, he began issuing the books, one by one.
- ↑ Some time after his appointment as Judge-Pandit of Murshidabad, Madan Mohan Tarkalankar was made a Deputy Magistrate.
- ↑ After the foundation of the College in 1824, there were only two Grammar Classes, one of the Mugdhabodha, and another of Panini, The 2nd Mugdhabodha Grammar Class was Established in January 1825, the 3rd in November 1825, the 4th in May 1846, and the 5th in January 1847. The Panini class was dropped in January, 1828.
- ↑ At first the Mugdhabodha Grammar and a few Books of the Bhatti Kavya were read from the beginning to the end in all these Classes. Though called first, second, third and fourth the promotions from each of these Classes were to the Sahitya or Literature class. The present division of Study of different parts in different classes and the study of the Amarakosha and Dhatupatha were introduced by orders of the Council of Education, dated the 31st October, 1846.
- ↑ The original period for study was 3 years—extended to 4 years in 1840.
- ↑ In a subsequent communication Pandit Isvar Chandra Sarma recommended the introduction into the 1st Grammar class of the "Vrittaratnakara," a highly esteemed work on Prosody.
- ↑ Formerly the period of study in this class was one year which was extended to two years by order of the Council, dated the 28th November, 1846.
- ↑ The chair of Mathematics was first created in June 1835. Down to 1835, the students of the Sahitya and Alankara classes attended this class as at present. In 1835, it was made a separate class, i. e. instead of the Sahitya and Alankara class students attending this class, the students of Alankara were prevented to this class and studied here for one year. In 1839, this arrangement was set aside and the Smriti and Nyaya class students were required to attend certain set hours. This arrangement was again put aside in April 1846, and the students of the Sahitya and Alankara classes were again made to attend this class, and that arrangement continues to the present day. From the very establishment of the class, Lilavati and Vijaganita were the text books. Kshetratatwadipika, a Sanskrit translation as contained in Hutton's Mathematics, was read in the class once for all in 1839. This book is not better than Lilavati and Vijaganita.
- ↑ The 28 Tattwas were introduced by orders of the Council of Education, dated the 10th June, 1846.
- ↑ From 1824 to 1835 students from the Alankara class were promoted at their option either to the Nyaya or Smriti Class. For the remaining 5 or 6 years they studied in either of the classes, or such as liked, studying 1 or 2 years in the Nyaya class joined that of Srmiti. In 1835 it was compulsory on every one to study 2 years in the Nyaya class and the remaining portion in Smriti. This continued up to 1846 when by orders of the Council of Education dated the 28th November the period was extended to 4 years.
- ↑ The books marked 5, 6, 7, 8, 9, 10, were introduced by orders of the Council of Education, dated the 17th February, 1847.
- ↑ (9) The English Department was first established in May 1827. It was abolished by the orders of the General Committee of Pubiic Instruction in November 1835. It has been re-established in October, 1842 by the orders of the Council of Education.