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

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XVII COLLECTOR OF VIZAGAPATAM TO BOARD OF REVENUE: 14.4.1823 (TNSA: BRP: Vol.947 Pro.1.5.1823 pp.3847-50 Nos.6-7)

1. I have the honor to acknowledge the receipt of your Secretary's letter of the 25th July last requiring a Statement of Schools and Colleges in this District.
2. Having now acquired the desired information I beg leave to forward the statement which is drawn out according to the prescribed Form. Waltair Collector's Cutcherry, J. Smith, 14th April 1823. Collector . (Statement on following pages) 171

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XVIII COLLECTOR, TRICHINOPOLY TO BOARD OF REVENUE: 23.8.1823 (TNSA: BRP: Vol.959 Pro.28.8.1823 pp.7456-57 Nos.35-36)

1. Information having at length been obtained on the subject of your letter of the 25th July 1822, I do myself the honor to submit the result. The annexed statement drawn up in correspondence with that which accompanied your letter, will show the number of native schools and colleges in this district, and the number of scholars male as well as female Hindoos of all castes, and Mussulmans, who are educated in them.
2. The scholars generally continue in the schools from the age of 7 to 15 and the average yearly expense of education is about 7 pagodas. There are no schools or colleges in this district for the support of which my public funds are appropriated, and in institutions for teaching Astronomy—Theology or any other science.
3. In the talook of Jyalore alone, and no other, there are 7 schools, which were formerly endowed by some Native Government with between 44 and 47 Cawnies of land for the maintenance of the teachers. Trichinopoly, G.W. Saunders, 23rd August, 1823. Collector. (Statement on following page) 184

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XIX COLLECTOR, BELLARY TO BOARD OF REVENUE: 17.8.1823 (TNSA: BRP: Vol.958 Pro.25.8.1823 pp.7167-85 Nos.32-33)

1. The delay of my Amildars, in furnishing the requisite returns, has hitherto prevented my submitting to you the enclosed statement called for in your orders of the 25th July 1822, and 19th of June last.
2. The population of this District is specified in the enclosed statement at 9,27,857 or little less than a million of souls. The number of schools is only 533 containing no more than, 6,641 scholars, or about twelve to each school, and not seven individuals in a thousand, of the entire population.
3. The Hindoo scholars are in number 6,398, the Mussulman scholars only 243, and the whole of these are males, with the exception of only sixty girls, who are all Hindoos exclusively.
4. The English language is taught in one school only. The Tamil in four, the Persian in twenty-one, the Mahratta in twenty- three, the Teloogoo in two hundred and twenty-six, and the Carnataca in two hundred and thirty-five. Besides these, there are twenty-three places of instruction, attended by Bramins exclusively, in which some of the Hindoo sciences, such as Theology, Astronomy, Logic and Law, are still imperfectly taught in the Sanscrit Language.
5. In these places of Sanscrit instruction in the Hindoo sciences, attended by youths, and often by persons far advanced in life, education is conducted on a plan entirely different from that pursued in the schools, in which children are taught read- ing, writing, and arithmetic only, in the several vernacular dialects of the country. I shall endeavour to give a brief outline of the latter, as to them the general population of the country is confined, and as that population consists chiefly of Hindoos, I shall not dwell on the few Mussulman schools in which Persian is taught. 186

6. The education of the Hindoo youth generally commences when they are five years old. On reaching this age, the master and scholars of the school to which the boy is to be sent, are invited to the house of his parents. The whole are seated in a circle round an image of Gunasee, and the child to be initiated is placed exactly opposite to it. The school master, sitting by his side, after having burnt incense and presented offerings, causes the child to repeat a prayer to Gunasee entreating wisdom. He then guides the child to write with its finger in rice the mystic name of the deity, and is dismissed with a present from the parents, according to their ability. The child, next morning commences the great work of his education.
7. Some children continue at school only five years, the parents, through poverty, or other circumstances, being often obliged to take them away, and consequently, in such cases, the merest smattering of an education is obtained; and when parents take a lively interest in the culture of their children's minds, they not infrequently continue at school as long as fourteen and fifteen years.
8. The internal routine of duty for each day will be found, with very few exceptions, and little variation, the same in schools. The hour generally for opening school is six o'clock. The first child who enters has the name of Saraswatee, or the Goddess of learning, written upon the palm of his hand, as a sign of honor, and, on the hand of the second, a cypher is written, to show that he is worthy, neither of praise nor censure, the third scholar receives a gentle stripe; the fourth two, and every succeeding scholar that comes an additional one. This custom as well as the punishments in native schools, seem of a severe kind. The idle scholar is flogged, and often suspended by both hands, and a pulley, to the roof, or obliged to kneel down and rise incessantly, which is most painful and fatiguing but perhaps a healthy mode of punishment.
9. When the whole are assembled, the scholars according to their number and attainments, are divided into several classes. The lower ones of which are placed partly under the care of monitors, whilst the higher ones are more immediately under the superintendence of the master, who at the same time has his eye upon the whole school. The number of classes is generally four; and a scholar rises from one to the other, according to his capacity and progress. The first business of a child on entering 187

school is to obtain a knowledge of the letters, which he learns by writing them with his finger on the ground in sand, and not by pronouncing the alphabet as among European nations. When he becomes pretty dexterous in writing with his finger in sand, he has then the privilege of writing either with an iron style on cadjan leaves, or with a reed on paper, and sometimes on the leaves of the aristolochia identica, or with a kind of pencil on the Hulligi or Kadata, which answer the purpose of slates. The two latter in these districts are the most common. One of these is a common oblong board about a foot in width and three feet in length. This board, when plained smooth, has only to be smeared with a little rice and pulverized charcoal and it is then fit for use. The other is made of cloth, first stiffened with rice water, doubled in folds, resembling a book, and is then covered with a composition of charcoal and several gums. The writing on either these may be effaced by a wet cloth. The pencil used is called Buttapa, a kind of white clay substance, somewhat resembling a crayon, with the exception of being rather harder. 10. Having attained a thorough knowledge of the letters, the scholar next learns to write the compounds, or the manner of embodying the symbols of the vowels in the consonants and the formation of syllables, etc., then the names of men, villages, animals, etc., and finally arithmetical signs. He then commits to memory an addition table, and counts from one to a hundred; he afterwards writes easy sums in addition, and subtraction of money; multiplication and the reduction of money, measures, etc. Here great pains are taken with the scholars, in teaching him the fractions of an integer, which descend, not be tens as in our decimal fractions, but by fours, and are carried to a great extent. In order that these fractions, together with the arith- metical table, in addition, multiplication, and those on the threefold measures of capacity, weight, and extent, may be ren- dered quite familiar to the minds of the scholars, they are made to stand up twice a day, in rows, and repeat the whole after one of the monitors. 11. The other parts of a native education consist in deciphering various kinds of hand writing, in public and other letters, which the school master collects from the different sources; writing common letters, drawing up forms of agreement; reading; fables and legendary tales; and committing various kinds of poetry to memory, chiefly with a view to attain distinctness and clearness in pronunciation, together with readiness and correctness in reading any kind of composition. 188