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

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Annexure E
History of Education in the Panjab since Annexation and in 1882
LEITNER ON INDIGENOUS EDUCATION IN THE PANJAB
(EXTRACTS)
GENERAL:
I am about to relate—I hope without extenuation or
malice—the history of the contact of a form of European with
one of Asiatic civilisation; how, in spite of the best intentions, the
most public-spirited officers, and a generous Government that
had the benefit of the traditions of other provinces, the true
education of the Panjab was crippled, checked, and is nearly
destroyed; how opportunities for its healthy revival and
development were either neglected or perverted; and how, far
beyond the blame attaching to individuals, our system stands
convicted or worse than official failure. Whether it is possible to
rouse to renewed exertion, on behalf of its own education, the
most loyal population that has ever been disappointed, is a
question which the following pages will only partially attempt to
answer. Much will of course, depend on the wise adaptation of
the noble principle just propounded—of ‘local self-government’—
to a department of the Administration,—that of education,—in
which, above all others, it can be introduced with perfect safety
and the greatest political advantage.
Respect for learning has always been the redeeming feature
of ‘the East’. To this the Panjab has formed no exception. Torn
by invasion and civil war, it ever preserved and added to
educational endowments. The most unscrupulous chief, the
avaricious money-lender, and even the freebooter, vied with the
small landowner in making peace with his conscience by
founding schools and rewarding the learned. There was not a
mosque, a temple, a dharmasala that had not a school attached
to it, to which the youth flocked chiefly for religious education.
There were few wealthy men who did not entertain a Maulvi,
Pandit or Guru, to teach their sons, and along with them the
sons of friends and dependents. There were also thousands of
secular
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schools, frequented alike by Mahomedans, Hindus and Sikhs, in
which Persian or Lunde was taught. There were hundreds of
learned men who gratuitously taught their co-religionists, and
sometimes all-comers, for the sake of God-‘Lillah’. There was not
a single villager who did not take a pride in devoting a portion of
his produce to a respected teacher. In respectable Mahomedan
families husbands taught their wives, and these their children;
nor did the Sikhs prove in that respect to be unworthy of their
appellation of ‘learners and disciples’. In short, the lowest
computation gives us 3,30,000 pupils (against little more than
1,90,000 at present) in the schools of the various denominations
who were acquainted with reading, writing, and some method of
computation; whilst thousands of them belonged to Arabic and
Sanskrit colleges, in which Oriental Literature and systems of
Oriental Law, Logic, Philosophy, and Medicine were taught to the
highest standards. Tens of thousands also acquired a proficiency
in Persian, which is now rarely reached in Government and
aided schools or colleges. Through all schools there breathed a
spirit of devotion to education for its own sake and for its
influence on the character and on religious culture; whilst even
the sons of Banyas who merely learnt what they absolutely
required in order to gain a livelihood looked with respect,
amounting to adoration, on their humble Pandhas, who had
taught them the elements of two ‘Rs’.
We have changed all this. The annexation disturbed the
minds of believers in Providence, and all that was respectable
kept, as much as possible, aloof from the invader,—just as the
best Englishman would not be the first to seek the favour of a
foreign conqueror.
CLASSIFICATION OF INDIGENOUS SCHOOLS
I. SIKH INDIGENOUS EDUCATION

1. Gurmukhi Schools
   II. MOHAMMEDAN INDIGENOUS EDUCATION
2. Maktabs
3. Madrasas, religious and secular
4. Koran Schools.
   III. HINDU INDIGENOUS EDUCATION
5. Chatsalas (for the trading community)
6. Patshalas (religious)
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7. Patshalas (semi-religious)
8. Secular Schools of various kinds and grades
   IV. MIXED INDIGENOUS EDUCATION
9. Persian Schools
10. Vernacular Schools
11. Anglo-Vernacular Schools
    V. FEMALE INDIGENOUS EDUCATION
12. (a) Female Schools for Sikh girls
    (b) -do- Mohammedan girls
    (c) Instruction at Hindu homes
    With a more minute subdivision the indigenous schools might
    have to be classified as follows:-
    I. MAKTABS OR MADRASAS
13. Arabic Schools and Colleges (of various grades and
    specialities)
14. Perso-Arabic Schools and Colleges (of various grades
    and specialities)
15. Koran Schools (where merely or chiefly the Koran is
    read)
16. Perso-Koran Schools
17. Koran-Arabic Schools
18. Perso-Koran-Arabic Schools
19. Persian Schools
20. Persian-Urdu Schools
21. Persian-Urdu-Arabic Schools
22. Arabic Medical Schools
23. Perso-Arabic Medical Schools
    II. GURMUKHI SCHOOLS
24. Gurmukhi Schools
25. Gurmukhi and Lande Schools
    III. MAHAJANI SCHOOLS
26. Lande Schools of different kinds (Chatsalas)
27. Nagari-Lande Schools (Chatsalas)
28. Perso-Lande Schools
    IV. PATSHALAS
29. Nagari-Sanscrit Schools
30. Sanscrit religious Schools
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19. Sanscrit secular literary Schools (cultivating various
    branches)
20. Sanscrit semi-secular Schools (cultivating various
    branches)
21. Sanscrit Medical Schools (Chiefly)
22. Hindi-Sanscrit Schools
23. Sanscrit astrological or astronomical Schools (Chiefly)
    V. FEMALE INDIGENOUS SCHOOLS
    (classified as above)
    LIST OF SANSCRIT BOOKS USED
    Balbodh Akshar dipika
    I. GRAMMAR
    Saraswat Manorama
    Chandrika Bhashya
    Laghu Kaumudi Paniniya Vyakaran
    Kaumudi Siddhant Kaumudi
    Shekar Prakrita Prakasa
    II. LEXICOLOGY
    Amar Kosh Malini Kosh
    Halayudh
    III. POETRY, THE DRAMA AND RELIGIOUS HISTORY
    Raghu Vans Mahabharat
    Megh Duta Venisanhara
    Magh Sakuntala
    Kirat Arjun Naishadha Charita
    Ramayan Mrichhakatika
    Sri Mad Bhagwat Kumara Sambhava
    and other Puranas
    IV. RHETORIC
    Kavya Dipik Kavya Prakash
    Sahitya Darpana Dasu Rupa
    Kuvlayanund
    V. MATHEMATICS, ASTRONOMY, AND ASTROLOGY
    Siddbant Shiromani Nil Kanthi
    Mahurta Chintamani Brihat Jatak
    Shighra Bodh Parasariya
    Garbh Lagana
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VI. MEDICAL SCIENCE
Sham Raj Nighant
Susruta Sharang Dhar
Charaka Bhashya Parichehed
Madhava Nidan Vagbhat
VII. LOGIC
Nyaya Sutra Vritti Gada dhari
Vyutpattivad Tarkalankar
Tark Sangrah Kari kavali
VIII.VEDANT
Atma Bodh Sarirak
Panch Dashi
IX. LAW
Manu Smriti Parasara Smriti
Yagya Valk Gautama
Mitakshara
X. PHILOSOPHY
Sankhya Tatwa Kaumudi Patanjali, Sutra Britti Sutra
with Bhashya
Sankhya Pravachan Bhashya Vedanta, Vedantsar (see
Yoga Sutra also above)
Vaiseshika, Siddhant Mimansa, Sutra with
Muktavali Sutra with Bhashya Artha Sangraha
a commentary
XI. PROSODY
Srut Bodh Vritta Ratnakar
XII. PROSE LITERATURE
Hitopadesa Vasavadatta
Dasa Kumara Charita
XIII. RELIGION
Rigveda Sanhita (rare) Samaveda, Mantra Bhaga
Yajurveda, Shukla Yajur Chhandasya Archika (very
Vajasneyi Sanhita rare)
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Annexure F
Correspondence between Mahatma Gandhi and
Sir Philip Hartog
MAHATMA GANDHI ON INDIGENOUS EDUCATION
...That does not finish the picture. We have education of this
future state. I say without fear of my figures being challenged
successfully, that today India is more illiterate than it was fifty
or a hundred years ago, and so is Burma, because the British
administrators, when they came to India, instead of taking hold
of things as they were, began to root them out. They scratched
the soil and began to look at the root, and left the root like that,
and the beautiful tree perished. The village schools were not
good enough for the British administrator, so he came out with
his programme. Every school must have so much paraphernalia,
building, and so forth. Well, there were no such schools at all.
There are statistics left by a British administrator which show
that, in places where they have carried out a survey, ancient
schools have gone by the board, because there was no
recognition for these schools, and the schools established after
the European pattern were too expensive for the people, and
therefore they could not possibly overtake the thing. I defy
anybody to fulfill a programme of compulsory primary education
of these masses inside of a century. This very poor country of
mine is very ill able to sustain such an expensive method of
education. Our state would revive the old village schoolmaster
and dot every village with a school both for boys and girls.
Question (SIR PHILIP HARTOG): Would Mr Gandhi give his
authority for the statement that literacy had diminished in India
during the last fifty years?
Mr Gandhi replied that his authority was the Punjab
Administration Reports, and said that he had published in
Young India a study of the Punjab educational statistics.
SIR PHILIP HARTOG: Would Mr Gandhi explain why the
literacy figure was fourteen percent of the men and only two
percent of the women, and why illiteracy was higher in Kashmir
and Hyderabad than in British India?
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Mr Gandhi replied that the women’s education had been
neglected, to the shame of the men. He could only conjecture,
with regard to the figures for Kashmir, that if illiteracy was
greater there, it was due to the negligence of the ruler or because
the population was predominantly Mohammedan, but he
thought that, as a matter of fact, it was six of the one and half a
dozen of the other.
—from International Affairs, London, November 1931: from
a long speech by Mahatma Gandhi, on October 20, 1931
held under the auspices of the Royal Institute of
International Affairs at Chatham House, London; the
meeting was attended by influential Englishmen and
English-women drawn from all parts of England. Lord
othian, who was one of the British chairmen at the Round
Table Conference on India, presided at this meeting.
(The above text is copied from
Collected Works, Vol.48, pp.199-200, 201-2)
· · ·
5, Inverness Gardens,
W.8.
21st October, 1931
M.K. Gandhi, Esq.,
Round Table Conference,
St. James Palace,
S.W.1.
Dear Mr Gandhi,
I understood you to say last night at the Royal Institute of
International Affairs that you could prove on the evidence of
British officials that literacy had diminished in British India in
the last fifty or hundred years. In reply to my request for the
precise authority for this statement you mentioned a Punjab
Administration Report, (without, however, giving the date,) and
said that what had happened in the Punjab must have happened
in the rest of India. You mentioned, too, an article in ‘Young
India’, but also without giving its date. The subject is one in
which I have taken a deep interest for some years, and I should
be grateful, therefore, if you would very kindly give me precise
references to the printed documents on which your statements
were based, so that I may consult them.
You will, I feel sure, forgive me for pointing out that the
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assumption that what happens in the educational world in the
Punjab necessarily happens in the rest of India is a mistaken
one. It is generally recognised that the Punjab has made more
rapid advances in primary education in the last 10 or 15 years
than any other province in India.
In reply to my question about the inferiority of the literacy
in the two largest Indian States, Kashmir, (Predominantly
Mohammedan with a Hindu ruler), and Hyderabad,
(Predominantly Hindu with a Mohammedan ruler), you
suggested that perhaps Kashmir was educationally backward
because it was predominantly Mohammedan, but this left the
backwardness of Hyderabad as compared with British India
unexplained. Probably the facts had not been previously brought
to your notice.
If you should find ultimately that the inference from your
remarks that backwardness in literacy and education has been
due to British administration in India was unjustified, I feel
certain that you would wish to correct your statement.
I am
Yours sincerely,
Sd/-Philip Hartog
M.K. Gandhi Esq.,
Round Table Conference,
St. James' Palace,
S.W.1
. . .
88, Knightsbridge,
London, W.
23rd October, 1931
Dear Friend,
Inadvertently, I have no doubt, you have omitted to sign
your letter, but as the address is fully given, I am hoping that
this letter will reach you.
You will realise that I could not off-hand give you the dates,
but since you would gladly study the whole question, I would
find out the numbers of 'Young India' in which the articles
appeared and send the references to you. I shall also find out
what is possible to prove with reference to the other provinces,
apart from the deductions that I have drawn from the Punjab.
Meanwhile, I have no difficulty in drawing the deduction from
the rest
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of the Provinces from the examples of the Punjab and Burma.
Whatever may be the strides made by the Punjab during the past
five or ten years, cannot affect the argument that I have
advanced to you.
About Kashmir, as I said in reply, mine was merely a
conjecture, but since you are so interested in the question, I
shall try and find out the true state of education in Kashmir.
You are quite right in feeling certain that if there were any
error in my reasoning or the facts that I stated, I should imme-
diately correct them, and whilst I should try to verify more fully
the statements that I made, you will also on your part oblige me
by giving me such information as may be in your possession and
as may help me to understand the truth.
Yours sincerely,
Sd/- M.K. Gandhi
P.M.C.
. . .
5,Inverness Gardens,W.8.
27th October 1931
Dear Mr Gandhi,
I am much obliged by your very friendly letter of 23rd
October and must apologise for having omitted to sign my own of
the 22nd. I must have signed the carbon copy instead of the
copy sent.
I shall be grateful for the references to the articles in
‘Young India’ which you promise me, and I will verify them and
give you my opinion of them.
Table 55
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In reply to your request for the sources of my own
knowledge of the history of education in India, I would refer you
to the sources quoted in the report of the Calcutta University
Commission of which I was Chairman (Interim Report of the
Indian Statutory Commission, H.M. Stationery Office, Cmd.
3407,1929), and especially to the literacy figures, taken from the
census reports and quoted on p.382 of Vol.1 of the Simon
Report, which I subjoin:—
In 1911 the figure for British India was 12%; and in 1881
8%. It has always to be remembered that these percentages are
adversely affected by the existence of nearly 20,000,000
aboriginals and hill tribes, as well as by the educational
backwardness of a far greater number of ‘untouchables’.
You will notice that the figure for males for British India
increased from 8% in 1881 (50 years ago) to 12% in 1911 and
14.4% in 1921, not a rapid increase, but still an increase.
In Travancore and Cochin you have a large number of
Indian Christians. In Baroda the system of compulsory primary
education taken from Western models, began to be introduced in
1893.
The census figures, as you well see, are in complete
contradiction with your assertion that literacy has diminished in
British India in the last fifty years.
The figures for Hyderabad (preponderatingly Hindu with a
Mohammedan ruler), and for Kashmir (preponderatingly Muslim
with a Hindu ruler) seem inexplicable if you attribute illiteracy to
British administration.
I would refer you also to the chapter on Education which I
have contributed to ‘Modern India’ (Oxford University Press,
1931), and finally to a work by an advanced Indian political
thinker, the late Lala Lajpat Rai (National Education in India,
1920), whose views, though in many ways opposed to your own,
I am sure you would find interesting.
I welcome your decision, of which I felt assured
beforehand, that you will immediately correct your statement, if
you are convinced that it is erroneous, and I look forward to your
doing so.
Believe me,
Yours sincerely,
Sd/- Philip Hartog
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5,Inverness Gardens,W.8.
13th November, 1931
M.K. Gandhi, Esq.
88, Knightsbridge, W.
Dear Mr Gandhi,
I wrote on October 27th in reply to your letter to me of
October 23rd, but have not yet received from you the promised
references to the documents (a Punjab Administration Report
and the articles in ‘Young India’) on which your statement that
literacy had diminished in British India during the last fifty
years was based.
In case my letter of the 27th may have miscarried I enclose
a copy of it, and am sending this to you by registered post.
I am,
Yours sincerely,
Sd/- Philip Hartog
M.K. Gandhi, Esq.
88, Knightsbridge
W.
. . .
88, Knightsbridge, S.W.1.
(Post-Mark Nov. 14, 1931)
(To Sir Philip Hartog, London)
Dear Friend,
Mr Gandhi has your letter of the 27th October. He has now
been able to secure the files of ‘Young India’ for 1920 and wants
me to send you the enclosed copies.
Yours sincerely,
Mahadeo Desai.
(see following page)
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COPY OF ARTICLE TAKEN FROM ‘YOUNG INDIA’
8TH DECEMBER 1920
THE DECLINE OF MASS EDUCATION IN INDIA
(By Daulat Ram Gupta, M.A.)
It is generally believed that from the time the British Government
have taken in their hands the duty of educating the people of
India, in accordance with the Parliamentary dispatch of 1854,
the country has made remarkable progress in education, in so
far as the number of schools, the number of scholars, and the
standard of education are concerned. It will be my business to
prove, that we have made no such progress in these respects,—a
fact which will be startling to some and a revelation to others—
and in so far as our mass education is concerned, we have
certainly made a downward move since India has passed to the
British Crown.
The advent of British Rule found in India systems, of
education of great antiquity and value existing among both
Hindus and Mussalmans, in each case closely bound up with
their religious institutions. There was not a mosque, a temple, a
Dharamsala, that had not a school attached to it. To give and
receive instruction was regarded as a religious duty. Schools of
learning were formed in centres containing a considerable high
caste population, where Pandits gave instruction in Sanskrit,
grammar, logic, philosophy and law.
For the lower classes, village schools were scattered over
the country in which a good rudimentary education was given to
the children of petty traders, cultivators and landlords. The very
fact that every family of the DWIJA (twice-born) and every guild
of the mixed castes, and every village of any importance, had its
own priest, and that it was enjoined upon the priest to teach as
well as to minister to religion, leads one to the belief, on strong
prima facie grounds, that education was very widely diffused
among the people.
The higher education of the Mussalmans was in the hands
of men of learning. Schools were attached to mosques and
shrines and supported by the state grant in cash or land, or by
private liberality. The course of study in a Muslim Madrassa
included grammar, rhetoric, logic, literature, jurisprudence, and
science.
Thus, in Madras, in an inquiry conducted by Sir Thomas
Munro in 1826, it is stated that in 1826 there were 11,758
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