द ब्यूटीफुल ट्री: १८वीं सदी में भारत की स्वदेशी गुरुकुल शिक्षा (धर्मपाल)

237

238

239

240

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REMARKS
Ganjam:
There are no schools or colleges in this district endowed by
the Circar. The teachers in the schools are paid monthly by the
scholars at various rates from 4 annas to 1 rupee each. The
Shastras, etc., are usually taught privately to Bramins. The
statement is not complete in respect to the Hill Zemindaries from
which satisfactory accounts could not be procured.
Vizagapatam:
It does not appear that there are any colleges in this
district. The schools are not endowed by the public; 2 only are
stated to receive a payment from the Zemindar of Chamoodoo at
the rate of 50 rupees annually. The teachers are paid at various
rates from one anna to 1 rupee for each scholar per mensem.
Private teachers in families of respectability are paid a monthly
or yearly stipend according to their acquirement and the rank
and opulence of their employer.
Rajahmundry:
Some of the schools in this district are endowed by the
public. The teachers are paid by the scholars at rates varying
from 1 rupee to 2 annas, 7 annas being the average rate per
mensem. The scholars are entered at school in their fifth year
and continue at their studies from 5 to 7 years. The number of
professors or teachers of the Sciences is 279; of these 69 possess
allowances in land and 13 in money granted by former
Zemindars; 196 teach their scholars without fee or reward and
only one is supported by his scholars. In the villages in which no
schools at present exist the inhabitants are desirous of having
them established. It might be done with a small contribution
from government to the pay of the teachers. The Collector
considered 2 rupees a month to each to be sufficient.
Masulipatam:
None of the institutions for the purpose of education in this
district appear to have been regularly endowed. One Charity
School only is supported at Ellore by the Zemindar by the
payment of a monthly stipend of 3 pagodas to the teacher. The
scholars usually enter in the schools in their 5th year and
continue in them until they are from 12 to 16 years of age. The
greater proportion are then employed on public or private
242

business, the Vedika Bramins only being removed from schools
to college for the purpose of being instructed in Theology and
other Sciences. The charges on account of a boy at school are
about the average of 6 annas for paper, cadjan, etc., and from 4
annas to 2 rupees to the school master monthly. The Sciences
are taught in the colleges generally gratis by Bramins holding
Mauniums, etc. Some teachers, however, are supported by
contributions from their scholars but receive no fixed allowance.
The average charge to a scholar at college for his subsistence,
books, etc., is 60 rupees per annum. In most parts of the
country instruction in the Vedas, etc., is also given by the
Bramins privately. The schools in which the Persian language is
taught are few. Mussulman scholars remain at school from 6
years of age to 15, the pay of the teachers is from ¼ to 1 rupee
and the other charges of the scholars are estimated at 4 annas a
month; some learned Mussulmans give instruction gratis.
Guntoor:
There are no schools in this district endowed by the public
and no colleges for instruction in the Sciences. The Sciences are
taught privately by learned Bramins without any remuneration.
These Bramins generally hold mauniums, etc., granted by the
ancient Zemindars and by the former governments for various
reasons, but there is no instance of any grant in money or land,
specially for the purpose of maintaining teachers of the Sciences.
The charge for the education of a boy at school varies from 2
annas to 2 rupees monthly. Three rupees a month is requisite
for the subsistence of a scholar while he is studying the
Sciences.
Nellore:
This statement gives the number of schools in the district
not endowed by the public. There are besides 26 individuals who
have scholars as shown by a separate statement B viz. 15
Bramins, and 11 Mussulmans who are in possession of
allowances in money and land granted by the Carnatic
Government for teaching the Vedas, etc., and Arabic and Persian
respectively to the amount of rupees 1,467 per annum. Boys are
generally sent to school at 5 years of age where they are said to
remain from 3 to 6 years. The school master receives from 2
annas to 4 rupees monthly for each scholar. The scholar has
also to pay about one rupee for writing materials, etc., and his
subsistence is estimated at 3 rupees a month. Besides his fixed
allowance occasional presents are made by the scholars to their
teacher.
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The schools are not all of permanent continuance—some depend
upon circumstances, schools being some times established by
the joint subscriptions of several families especially for the
education of their own children which being accomplished they
are discontinued. The difference between the amount of
population in this statement and in the report of the Census is
accounted for by the population of the Zemindaries being
included in the former and not in the latter.
Bellary:
None of the schools in this district at present derive
support from the state. There appear to be no regular colleges
but in 23 cases of instruction attended by Bramins exclusively
some of the Sciences, etc., are taught imperfectly in the Sanscrit
language. In the schools some children continue only 5 years,
while others whose parents are opulent not infrequently remain
as long as fourteen and fifteen years. It appears that the teacher
is paid at various rates according to the class to which the
scholar may belong—while learning the first rudiments it is
common for the scholar to pay a quarter of a rupee and when
arrived so far as to write on paper or at the higher branches of
Arithmetic half a rupee per mensem. But on proceeding further
such demands are made as exceed the means of most parents.
Their children are therefore left only partially instructed—and
there are multitudes who cannot avail themselves even of this
imperfect education for their children. The diffusion of common
instruction is said to be less extensive than it was formerly. In
many villages where formerly there were schools, there are now
none, and in many others where there were large schools, now
only a few of the children of the most opulent are taught, others
being unable from poverty to attend or to pay what is demanded.
Instructions in the Sciences is given gratuitously as of old, by a
few learned Bramins to their disciples.
Cuddapah:
There are in this District no public institutions for
education supported by grants of land or allowances from the
government, nor are any known to have existed. The schools
which exist are supported by the parents of the scholars. The
charge for instruction is variable rising as the scholar is
promoted from the lowest to the higher classes. The average for
the lowest class is about ¼ rupee per mensem, and increases to
1 rupee and 1½ rupee which rate it rarely exceeds. In the
Bramin caste, boys are put to school at the age of 5 or 6 and
among the Sudras at from
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6 to 8. Boys are said to be kept at school generally no longer
than 2 years in which time they are expected to have attained all
that they are desired to acquire, that is a certain degree of
knowledge of reading, writing and arithmetic in which they are
afterwards to improve themselves by practice at home, in a shop,
or in a public office. The only schools which can be denominated
public in this district are the charity schools at Cuddapah,
supported by the European gentlemen of the place. There are no
schools or colleges for instruction in the Sciences. Theology, Law
and Astronomy are taught privately, the pupils residing in the
houses of their preceptors. Besides the instruction afforded in
the schools to those whose parents are able to pay for it, it is
also given gratuitously in many places by Bramins to those of
their own caste who have no other means of obtaining it—young
Bramins for the sake of receiving instruction in this way, leave
their homes and wait upon the preceptor in his own village,
where they are supported by the daily charity of the Bramins
residing in it.
Chingleput:
There are no colleges properly so called in this district but
there are a few places in which the higher branches of learning
are taught to a small number of pupils—a village school master
earns from 3½ to 12 rupees per month—the average is not more
than 7 rupees. It does not appear that any allowance was made
by the Native Governments for the promotion of education but in
some villages there are trifling mauniums from a quarter of a
Cawny to 2 Cawnies of land for Theological teachers.
N.D. Arcot:
Of the 69 colleges in this district it appears by a separate
statement No.2 submitted by the Principal Collector that 43 are
for Theology, 24 for Law, etc., and 2 for Astronomy; 28 of these
colleges are supported by mauniums and marahs granted by
former governments yielding rupees 516 per annum—The
allowance to each teacher for the lower class is rupees 3-8- per
annum and for the higher class rupees 36-12-. Of the rest the
greater number are free of charge and a few are supported by
trifling contributions from the scholars. The period of attendance
at the colleges is from 8 to 12 years. Of the Hindoo schools only
3 are free of charge. The rest are supported by payments from
the scholars varying from 1 anna 3 pice per mensem to 1 rupee
12 annas. Of the Persian schools 6 are maintained at the public
expense at a yearly charge of rupees 1,361. The greater
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proportion are supported by the scholars who pay from 2 annas
6 pice to 2 rupees a month to their teachers. In the Hindoo
schools the scholars continue 5 or 6 years, in the Mussulman
schools 7 or 8 years. Of the 7 English schools 3 are free of
charge and in the others the scholars pay monthly from 10
annas to 3 rupees 8 annas. It appears that this statement does
not include the Zemindaries and Pollams which form a large
portion of the district their population being estimated at nearly
3 lacs.
S.D. Arcot:
No allowance was ever granted by the Native Governments
for the support of schools in this district. There are no public or
private institutions for teaching Theology, Law, Astronomy, etc.
The schools are supported entirely by the scholars who pay from
1 fanam to 1 pagoda monthly.
Salem:
None of the Hindoo schools in this district are endowed by
the public and only one Mussulman school has land allowed for
its support yielding 20 rupees per annum; a Yeomiah was
enjoyed by a former master of this school amounting to 56
rupees a year. On his death it was discontinued having been on
a tenure for life. The period of attendance at school is from 3 to 5
years. The yearly charge for each scholar is never less than 3
rupees a year in the Hindoo schools and from 15 to 20 rupees in
the Mussulman schools. Enam lands estimated to yield rupees
1,109 per annum are appropriated to the support of 20 teachers
of Theology, Law and Astronomy, and the present possessors
perform the duties; other lands yielding rupees 384 per annum
were formerly devoted to the same object, but were sequestered
before the acquisition of the country by the British Government
and the produce of them has since been included in the
revenues of government.
Tanjore:
Of the schools in this district 44 are free schools. The rest
are supported by payments from the scholars at the rate of 4 D
fanams monthly for each—19 of the free schools belong to the
Missions and it is believed that there are more not included in
the Report. In 21 the masters are paid by the Rajah and in 1 by
the Trevalore Pagoda, in the remaining 23 the masters teach gra-
tuitously. There are none individually endowed by the Circar,
but for the general support of the Mission at Tanjore—there is a
Survamaunium of one village the annual value of which is
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estimated at 1,100 rupees. The scholars are usually kept at
school about 5 years. Of the colleges in number 109 there are 99
in which instruction is given free of charge, of these 71 are
supported by the Rajah in the town of Tanjore and villages
belonging to his Highness; in 16 the masters teach gratuitously,
1 only is endowed with a maunium, 7 are supported by a
Pagoda, 3 by private donations and 1 by village contribution. In
the remaining 10 colleges the masters are paid by their scholars.
These colleges are for Bramins only. The Hindoo Sciences are
taught in them. The population of those villages only in which
there are schools is shown in this statement, not the general
population of the district.
Trichinopoly:
There are no schools or colleges in this district for the
support of which any public funds are appropriated and no
institution for teaching Astronomy, Theology or any other
Sciences. In the talook of Jyalore alone there are 7 schools which
were formerly endowed by the Native Government with between
46 and 47 Cawnies of land for the maintenance of the teachers.
The scholars generally continue at school from the age of 7 to
15. The average yearly expense of education is about 7 pagodas.
Madura:
It does not appear that any mauniam lands in this district
are assigned for the support of schools. The teachers are paid by
the poorer class of people from ½ fanam to 1 fanam for each
scholar monthly and from 2 to 3 and 5 fanams by those in better
circumstances—a teacher receives in this manner from 30 to 60
Cully fanams or from 2 to 3¾ pagodas a month in large villages
and from 10 to 30 fanams in small villages. Scholars usually
enter school at the age of 5 and leave it at from 12 to 15. There
are no colleges in this district. In Agraharam villages a small
portion of maunium land is usually allotted to those Bramins
who study the Vedas and they gratuitously instruct such pupils
as come to them.
Tinnevelly:
There appear to be no colleges in Tinnevelly.
Coimbatore:
The schools in this district appear to be supported entirely
by the people who send their children to them for instruction.
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The annual payment for each scholar varies from 14 rupees to 3
rupees per annum, according to the circumstances of the
parents. The masters besides their regular stipends occasionally
receive presents from the parents of their pupils; they have also
small fees on particular occasions. The earliest age at which
boys attend school is 5 years; they continue there until they are
13 or 14. Those who study Theology, Law, etc., enter the colleges
at about 15 and continue to frequent them until they have
attained a competent knowledge of the Sciences or until they
obtain employment, a statement is given of mauniums, etc.,
granted in former times for the support of colleges, but now
resumed to the value of Rs. 2,208-7-.
Canara:
No statement.
Malabar:
In Malabar there is only one regular college for instruction
in the Sciences, but these are taught privately. The private
teachers are not paid a fixed stipend but presents are made to
them by their pupils when their education is completed. The
school masters receive monthly from each scholar from ¼ rupee
to 4 rupees independent of some remuneration when the scholar
leaves school. The only college which exists in this district was
established and is now supported by the Zamorin Rajah who
allows about 2,000 rupees annually for the maintenance of the
pupils and 200 rupees to the Instructor; some land also
appertains to it—a history of this college, furnished by the
Zamorin Rajah is submitted.
Seringapatam:
It is stated that there are no traces on records of
endowments in lands towards the support of colleges and
schools on the island of Seringapatam, having been granted by
any former government or private individual. The teachers in the
schools are supported by their scholars. The average monthly
charge for each scholar is 5 annas and the average annual
income of the masters from this source is about 57 rupees.
Madras:
In this statement two descriptions of schools are included,
native schools for the education of Hindoo and Mussulman
children respectively, and charity schools in which the scholars
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are of various religions and castes indifferently. The children in
the native schools are generally sent to them at the age of 5
years, the term of their continuance there depends upon
circumstances, but it is stated that they generally acquire a
competent knowledge of the various branches of learning taught
to them before they attain their thirteenth year. The Collector
states that there are no schools endowed by the public,
excepting the charity schools. The payments to a teacher seldom
exceed 12 pagodas per annum for each scholar. The Sciences are
in some instances taught gratuitously to the children of the
poorer class of Bramins and sometimes an allowance is made to
the teachers. It will be observed that the estimate of the
population of Madras in this statement is greatly too high, and
there is reason to suppose that the proportion receiving
instruction and the number of schools are stated too low.
249

XXX
MINUTE OF SIR THOMAS MUNRO, MARCH 10, 1826
(Fort St. George, Revenue Consultations)
10 March 1826

1. The Board of Revenue were directed by government, on
   the 2nd July 1822, to ascertain the number of schools and the
   state of education among the natives in the provinces, and with
   their letter of the 21st February last, they transmitted the
   reports on this subject which they had received from the several
   Collectors. From these reports it appears that the number of
   schools, and of what are called colleges, in the territories under
   this presidency, amount to 12,498, and the population to
   12,850,941; so that there is one school to every 1,000 of the
   population; but as only a very few females are taught in schools,
   we may reckon one school to every 500 of the population.
2. It is remarked by the Board of Revenue, that of a
   population of 12½ millions, there are only 188,000, or 1 in 67
   receiving education. This is true of the whole population, but not
   as regards the male part of it, of which the proportion educated
   is much greater than is here estimated: for if we take the whole
   population as stated in the report at 12,850,000, and deduct one
   half for females, the remaining male population will be
   6,425,000; and if we reckon the male population between the
   ages of five and ten years, which is the period which boys in
   general remain at school, at one-ninth, it will give 713,000,
   which is the number of boys that would be at school if all the
   males above ten years of age were educated; but the number
   actually attending the schools is only 184,110, or little more
   than one-fourth of that number. I have taken the interval
   between five and ten years of age as the term of education,
   because, though many boys continue at school till twelve or
   fourteen, many leave it under ten. I am, however, inclined to
   estimate the portion of the male population who receive school
   education to be nearer to one-third than one-fourth of the whole,
   because we have no returns from the provinces of the numbers
   taught at home. In Madras that number taught at home is
   26,963, or about five times greater than that taught in the
   schools. There is probably some error in this number, and
   though the number privately taught in the provinces does
   certainly not approach this rate, it is no doubt considerable,
   because the practice of boys being taught at home by their
   relations or private teachers is not
   250

infrequent in any part of the country. The proportion educated is
very different in different classes; in some it is nearly the whole;
in others it is hardly one-tenth.
3. The state of education here exhibited, low as it is
compared with that of our own country, is higher than it was in
most European countries at no very distant period. It has, no
doubt been better in earlier times; but for the last century it does
not appear to have undergone any other change than what arose
from the number of schools diminishing in one place and
increasing in another, in consequence of the shifting of the
population, from war and other causes. The great number of
schools has been supposed to contribute to the keeping of
education in a low state, because it does not give a sufficient
number of scholars to secure the service of able teachers. The
monthly rate paid by each scholar is from four to six or eight
annas. Teachers in general do not earn more than six or seven
rupees monthly, which is not an allowance sufficient to induce
men properly qualified to follow the profession. It may also be
said that the general ignorance of the teachers themselves is one
cause why none of them draw together a large body of scholars;
but the main causes of the low state of education are the little
encouragement which it receives, from there being but little
demand for it, and the poverty of the people.
4. These difficulties may be gradually surmounted; the
hindrance which is given to education by the poverty of the
people may in a great degree be removed by the endowment of
schools throughout the country by government, and the want of
encouragement will be remedied by good education being
rendered more easy and general, and by the preference which
will naturally be given to well-educated men in all public offices.
No progress, however, can be made without a body of better
instructed teachers than we have at present; but such a body
cannot be had without an income sufficient to afford a
comfortable livelihood to each individual belonging to it; a
moderate allowance should therefore be secured to them by
government, sufficient to place them above want; the rest should
be derived from their own industry. If they are superior both in
knowledge and diligence to the common village school masters,
scholars will flock to them and augment their income.
5. What is first wanted, therefore, is a school for educating
teachers, as proposed by the committee of the Madras School-
Book Society, in the letter of the 25th October 1824, which
accompanied their second report. I think that they should be
authorised to draw 700 rupees monthly from the treasury for
251

the purposes which they have stated; namely, for the payment of
the interest of money employed in building, and the salaries of
teachers, 500; and for the expenses of the press, 200. I would
next propose that government should establish, in each
Collectorate, two principal schools, one for Hindoos and the
other for Mahomedans; and that hereafter, as teachers can be
found the Hindoo schools might be augmented so as to give one
to each tehsildary, or about 15 to each Collectorate. We ought to
extend to our Mahomedan the same advantages of education as
to our Hindoo subjects, and perhaps even in a greater degree,
because a greater proportion of them belong to the middle and
higher classes. But as their number is not more than one-
twentieth of that of the Hindoos, it will not be necessary to give
more than one Mahomedan school to each Collectorate, except
in Arcot, and a few other Collectorates, where the Mahomedan
population is considerably above the usual standard.
6. We have 20 Collectorates; the number of tehsildaries is
liable to change: but it will be sufficient for the present purpose
to estimate them at 15 on an average to each Collectorate, or
300 in all. This would, according to the plan proposed give about
40 collectorate and 300 tehsildary schools. The monthly salaries
of the teachers of the collectorate schools might, on an average,
be 15 rupees to each, and those of the tehsildary nine rupees
each. These allowances may appear small, but the tehsiladry
school master who receives nine rupees monthly from
government, will get at least as much more from his scholars,
and, considering all circumstances, his situation will probably
be better than that of a parish school master in Scotland.
7. The total expense of the schools will be as follows:
Madras School-Book Society per month Rs. 700
Collectorate Schools, Mahomedan,
20 at 15 rupees Rs. 300
Collectorate Schools, Hindoo, 20 at 15 rupees Rs. 300
Tehsildary Schools, 300 at 9 rupees Rs. 2,700
Per month Rs. 4,000
Per annum Rs.48,000
This expense will be incurred only be degrees, because it
will be long before a sufficient number of qualified teachers can
be obtained. The charges for the Madras School-Book Society
252

and the collectorate schools, are all that will probably be wanted
before the sanction of the Honorable Court can be received. The
sum for which we ought to request their sanction ought not to be
less than half a lakh of rupees. None of the endowments in the
Collectors’ reports are applicable to the present object; they do
not exceed 20,000 rupees in all, and only a small portion of
them are public grants, and this small portion belongs chiefly to
the teachers of Theology, Law and Astronomy. Whatever expense
government may incur in the education of the people, will be
amply repaid by the improvement of the country; for the general
diffusion of knowledge is inseparably followed by more orderly
habits, by increasing industry, by a taste for the comforts of life,
by exertion to acquire them, and by the growing prosperity of the
people.
8. It will be advisable to appoint a Committee of Public
Instruction, in order to superintend the establishing of the
public schools; to fix on the places most proper for them, and
the books to be used in them; to ascertain in what manner the
instruction of the natives may be best promoted, and to report to
government the result of their inquiries on this important
subject.
9. We must not be too sanguine in expecting any sudden
benefit from the labours of the School-Book Society. Their
disposition to promote the instruction of the people by educating
teachers, will not extend it to more individuals than now attend
the schools; it can be extended only by means of an increased
demand for it, and this must arise chiefly from its being found to
facilitate the acquisition of wealth or rank, and from the im-
provement in the condition of the people rendering a larger
portion of them more able to pay for it. But though they cannot
educate those who do not seek or cannot pay for education, they
can, by an improved system give a better education to those who
do receive it; and by creating and encouraging a taste for knowl-
edge, they will indirectly contribute to extend it. If we resolve to
educate the people, if we persevere in our design, and if we do
not limit the schools to tehsildaries, but increase their number
so as to allow them for smaller districts, I am confident that
success will ultimately attend our endeavours. But, at the same
time, I entirely concur in the opinion expressed in the 5th Report
of the Calcutta School-Book Society, when speaking of the
progress of the system, that ‘its operation must therefore of
necessity be slow; years must elapse before the rising generation
will exhibit any visible improvement.’
(Signed)
Thomas Munro.
253

Annexure B
FRA PAOLINO DA BARTOLOMEO
ON EDUCATION OF CHILDREN IN INDIA
(Born at Hos, Austria, 1748, as John Phillip Wesdin; in
India 1776 to 1789. From Voyages to the East Indies
(Published, Rome, 1796, Berlin, 1798, England, 1880),
Book II: Birth and Education of Children (pp.253-268))
All the Grecian historians represent the Indians as people of
greater size, and much more robust than those of other nations.
Though this is not true in general, it is certain that the purity of
the air, wholesome nourishment, temperance and education
contribute, in an uncommon degree, to the bodily conformation,
and to the increase of these people. Their new-born children lie
always on the ground, as if they were thrown away or neglected;
and they are never wrapped up with bandages, or confined in
any other manner, as is done in Europe. Their limbs, therefore,
can expand themselves without the least restraint; their nerves
and bones become more solid; and when these children attain
the period of youth, they acquire not only a beautiful figure, but
a sound, well turned, and robust bodily conformation. The
frequent use of the cold bath, repeated rubbing the body with
coconut oil and the juice of the Ingia plant, as well as their
exercises, which have a great resemblance to the Juvenilia, and
which I have often seen in Malabar, all contribute to increase
their strength and agility. These advantages also are seldom lost,
unless some of these young people abandon themselves to
debauchery, or weaken their bodies by too great labour or
excessive perspiration. However healthful and lively the young
Indians may be in general those who marry before the twentieth
year of their age, for the most part, soon become feeble and
enervated. In a word, I seldom saw in India a person either lame,
crooked, or otherwise deformed. The people of Malabar, who live
towards the west, are much handsomer and more robust than
the natives of Coromandel, or the Tamulians on the eastern
coast of India.
The education of youth in India is much simpler, and not
near so expensive as in Europe. The children assemble half
naked under the shade of a coconut tree; place themselves in
rows
254

on the ground, and trace out on the sand, with the fore finger of
the right hand, the elements of their alphabet, and then smooth
it with the left when they wish to trace out other characters. The
writing master, called Agian, or Eluttacien, who stations himself
opposite to his pupils, examines what they have done; points out
their faults, and shows them how to correct them. At first, he
attends them standing; but when the young people have
acquired some readiness in writing, he places himself cross-
legged on a tiger's or deer's skin, or even on a mat made of the
leaves of the coconut-tree, or wild ananas, which is called
Kaida*, plaited together. This method of teaching writing was
introduced into India two hundred years before the birth of
Christ, according to the testimony of Magasthenes, and still
continues to be practised. No people, perhaps, on earth have
adhered so much to their ancient usages and customs as the
Indians.
A schoolmaster in Malabar receives every two months, from
each of his pupils, for the instruction given them, two Fanon or
Panam. Some do not pay in money, but give him a certain
quantity of rice, so that this expense becomes very easy to the
parents. There are some teachers who instruct children without
any fee, and are paid by the overseers of the temple, or by the
chief of the caste. When the pupils have made tolerable progress
in writing, they are admitted into certain schools, called
Eutupalli, where they begin to write on palm leaves (Pana),
which, when several of them are stitched together, and fastened
between two boards, form a Grantha, that is, an Indian book. If
such a book be written upon with an iron style, it is called
Granthavari, or Lakya, that is, writing, to distinguish it from
Alakya, which is something not written.
When the Guru, or teacher, enters the school, he is always
received with the utmost reverence and respect. His pupils must
throw themselves down at full length before him; place their
right hand on their mouth, and not venture to speak a single
word until he gives them express permission. Those who talk
and prate contrary to the prohibition of their master are expelled
from the school, as boys who cannot restrain their tongue, and
who are consequently unfit for the study of philosophy. By these
255

means the preceptor always receives that respect which is due to
him: the pupils are obedient, and seldom offend against rules
which are so carefully inculcated. The chief branches taught by
the Guru are: 1st, the principles of writing and accounts: 2nd,
the Samscred grammar, which contains the declensions and
conjugations; in Malabar it is called Sidharuba; but, in Bengal
Sarasvada, or the art of speaking with elegance: 3rd, the second
part of this grammar, which contains the syntax, or the book
Vyagarna: 4th, the Amarasinha, or Brahmanic dictionary. This
work, which is highly esteemed by the Brahmans, does not
consist, as Anquetil du Perron says, of three, but of four parts;
and contains everything that relates to the gods, the sciences,
colours and sounds, the earth, seas and rivers, men and
animals, as well as to the arts and all kinds of employment in
India. To render the construction of the Samscred language, and
its emphatic mode of expression, more familiar to their pupils,
the Guru employs various short sentences clothed in Samscred
verse, which are called Shloga. These verses serve not only as
examples of the manner in which the words must be combined
with each other, but contain, at the same time, most excellent
moral maxims, which are thus imprinted in the minds of the
young people as if in play; so that, while learning the language,
they are taught rules proper for forming their character, and
directing their future conduct in life. That the reader may be
better enabled to conceive some idea of the morality of the
Brahmans, I shall here subjoin a specimen of these sentences.
I. What is the use of study, if the object of it be not to learn
knowledge and fear, which is true wisdom?
II. Why have we ceased living in the forests, and associated
ourselves in cities and towns, if the object of our doing so be not
to enjoy friendship; to do good mutually to each other, and to
receive in our habitations the stranger and wanderer?
III. The wounds occasioned by a slanderous tongue
occasion far more pain, and are much more difficult to be
healed, than those which proceed from fire and the sword.
IV. Of what use is it to thee to shut the door of thy house?
It is necessary in order that thy wife may learn to be upon her
guard.
V. He who revenges an injury enjoys a pleasure which
endures only a day; but he who forgives receives a satisfaction
which will accompany him through life.
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