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

2. Turkum
3. Jeyoteshem
4. Durmasastrum
5. Cauveyems Besides, as Rajahmundry had a few Persian schools,⁵² it also sent a list of Persian and Arabic books studied. These were: NAMES OF THE BOOKS IN USE IN THE PERSIAN SCHOOLS IN RAJAHMUNDRY
6. Caremah Aumadunnanmah
7. Harckarum in Persian
8. Inshah Culipha and Goolstan
9. Bahurdanish and Bostan
10. Abdul Phazul Inshah
11. Calipha
12. Khoran PRIVATE TUITION (OR EDUCATION AT HOME) Several collectors, especially the collector of Canara, who did not send any statistical returns at all, mentioned the fact that many of the boys and especially the girls received education at home from their parents, or relatives, or from privately engaged tutors. Many also stated that higher learning is being imparted in Agraharams, etc. However, it was only the collectors of Malabar and of the city of Madras who sent any statistical data on the subject. The collector of Malabar sent such data with regard to higher learning, while the collector of Madras about the boys and girls who were receiving education in their homes. Both the returns are reproduced in Tables 7A & B. Regarding the data concerning higher learning from Malabar, it is reasonable to assume that though learning through private tutors did exist in most other districts, it was carried out in Malabar to a far greater extent due to its rather different historical and sociological background. As will be noted from Tables 7A & B, those studying in this fashion at this period (1823) were about twenty-one times the number of those attending the 39

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solitary college supported by the more or less resourceless family of the Samudrin Raja. The Malabar data also shows 194 persons studying medicine. As indigenous medical practitioners existed in every other district and perhaps in every village—some of them still in receipt of revenue assignments for their services to the community—it can logically be assumed that similar teaching in Medical Science existed in most other districts too. What number and proportions in the various disciplines were thus educated privately in the other districts, however, is a speculative question. Still, it may not be too erroneous to assume that the number of those ‘privately’ studying Theology, Law, Astronomy, Metaphysics, Ethics, Poetry and Literature, Medical Science, Music, and Dance (all of which existed in this period) was perhaps several times the number of those who were receiving such education institutionally. The data from Madras regarding the number of boys and girls receiving tuition at their homes is equally pertinent. In comparison to those being educated in schools in Madras, this 41

number is 4.73 times. Though it is true that half of these privately tutored were from amongst the Brahmins and the Vysees, still those from the Soodras form 28.7% of this number, and from the other castes 13%. Furthermore, the Indian part of Madras city at this period was more of a shanty-town. In comparison to the older towns and cities of the Presidency, it was a relatively badly organised place, the status of its Indian inhabitants being rather lower in the social scale than their counterparts in other places like Madura, Tanjore, Trichinopoly, etc. It may be quite probable, therefore, that the number of those privately educated in other districts, if not some 4 to 5 times more than those attending school as in Madras city, was still appreciably large. The observation of Thomas Munro that there was ‘probably some error’ in the number given of 26,903 being taught at home in Madras city—a remark incidentally which has been made much of by later commentators on the subject—does not have much validity. If the number had been considered seriously erroneous, a new computation for the city of Madras, to which alone it pertained, would have been no difficult matter, especially as this return had been submitted to the Governor a whole year before this comment. It was perhaps required of Thomas Munro—as head of the executive—to express such a reservation. Undoubtedly, it was the sort of comment which the makers of policy in London wished to hear.⁵⁵ This draft, however, was followed by the remark that ‘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.’ As may be guessed from the data pertaining to Britain, the term ‘at no very distant period’ really meant the beginning of the nineteenth century, which had been the real start of the Day schools for most children in the British Isles. 42

EDUCATION OF GIRLS As mentioned earlier, the number of girls attending school was very small. Leaving aside the district of Malabar and the Jeypoor division of Vizagapatam district, the girls from the Brahmin, Chettri, and Vysee castes were practically non-existent in schools. There were, however, some Muslim girls receiving school education: 56 in Trichnopoly, and 27 in Salem. The Hindoo girls who attended school, though again not in any large number, were from the Soodra and other Hindoo castes; and, according to the collectors of Masulipatam, Madura, Tinnevelly and Coimbatore, most of them were stated to be dancing girls, or girls who were presumably going to be devdasis in the temples. Table 8 presents the district and caste-wise number of the girls attending school, or said to be receiving private tuition. As will be noticed from Table 9, the position in Malabar, as also in Jeypoor Zamindary of Vizagapatam district, was much different. The relative numbers of girls and boys attending school in these two areas⁵⁶ are presented in Table 8 below: In percentage terms of the total, the proportion of girls to boys in school was the highest, 29.7%, in the Jeypoor Zamindary of the Vizagapatam district. Even more surprising, the proportion of Brahmin girls to Brahmin boys in school was as high as 37%. Similarly, in Malabar the proportion of Muslim girls to Muslim 43

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text Brahmins Vysee Soodras Other Castes Mussalmans Total Studying Total Female Population Other Details (b) Astronomy 5 19 14 38 Tamil Speaking NORTH ARCOT 1 32 8 11 52 2,78,481 SOUTH ARCOT 94 10 104 2,02,556 CHINGLEPUT 3 79 34 116 1,72,886 TANJORE 125 29 154 1,87,145 TRICHNOPOLY 66 18 56 140 2,33,723 MADURA 65 40 105 3,86,682 Stated largely as dancing girls. TINNELVELLY 117 2 119 2,81,238 COIMBATORE 82 82 3,21,268 Kykakla caste (Dancing girls). SALEM 3 28 27 58 5,33,485 MADRAS 7,33,415 (i) Ordinary Schools 1 9 113 4 127 (ii) Charity Schools 2 47 49 (iii) At home 98 63 220 136 517

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boys in school being at 35.1% is truly astonishing.57 Even amongst the Vysees, the Soodras and the other castes in Malabar, the proportion of girls to boys was fairly high at 15.5%, 19.1% and 12.4% respectively; the proportion of the totals being 18.3%. That two such widely separated areas (Malabar on the west coast while Jeypoor Zamindary being in the hilly tracts on the southern border of Orissa) had such a sociological similarity requires deeper study. V The undertaking of the survey was welcomed by London in May 1825, when it wrote to Madras: ‘We think great credit is due to Sir Thomas Munro for having originated the idea of this enquiry.’ However, after receipt of the survey information and papers, the reply Madras received ridiculed and altogether dismissed what had been reported to be functioning. In the public despatch of 16 April 1828, Madras was told that ‘the information sent’, while lacking in certain respects, was ‘yet sufficiently complete to show, that in providing the means of a better education for the natives, little aid is to be expected from the instruments of education which already exist.’ ADAM’S REPORT ON INDIGENOUS EDUCATION IN BENGAL AND BIHAR Thirteen years after the initiation of the survey in the Madras Presidency, a more limited semi-official survey of indigenous education was taken up in the Presidency of Bengal. This was what is known as the celebrated Adam’s Reports, or to give the full title Reports on the State of Education in Bengal 1836 and 1838.58 46

It consists of three reports: the first, dated 1st July 1836, being a survey of the available existing information regarding indigenous education and its nature and facilities in the various districts of Bengal (pp.1-126); the second, dated 23 December 1835, being a survey of the prevalent situation undertaken by W. Adam in the Thana of Nattore in the district of Rajshahy (pp.127-208, pp.528-578); and the third, dated 28 April 1838, being a survey of the situation in parts of Murshedabad, and the whole of the districts of Beerbhoom, Burdwan, South Behar and Tirhoot, ending with Adam's reflections, recommendations and conclusions (pp.209-467). Adam's Phraseology and Presentation In spite of the controversies which Adam's Reports have given rise to—the most notable one being his mention of there being perhaps 1,00,000 village schools still existing in Bengal and Bihar in some form till the 1830s—the total impression produced by them is one of extensive decay of these institutions. Largely due to Adam's evangelical, moralistic tone, reading them is a rather depressing business. Adam himself was no great admirer of the Indian teacher, or the nature and content of Indian education. However, as Adam started from the view that the British Government of the day should interest itself in the sphere of elementary and higher Indian education and also support it financially, he seemed to have thought it necessary to use all possible arguments and imagery to bring home this point. Under the circumstances, it was necessary for him to dramatise the decay as well as the relative state of ignorance of the teachers, as well as the lack of books, buildings, etc., in order to evoke the desired sympathetic response. Furthermore, it is important to note that W. Adam initially had come to Bengal in 1818 as a Baptist Missionary. Though he left missionary activity after some years, and took to journalism instead, he remained a product of his contemporary British times, a period dominated by two principal currents of opinion: one which saw the necessity of evangelising 47

India, advocated by men like William Wilberforce; the other, its westernisation, symbolised by men like T.B. Macaulay and William Bentinck. As indicated earlier, both ideas were encompassed in the Charter Act of 1813. Additionally, the reports of Adam, although not formal official documents, were nonetheless sanctioned and financed by the orders of the Governor General himself. Naturally, therefore, while they may imply many things—as do some of the reports of the Madras Presidency collectors—they were nevertheless phrased in such a way as not to lay the blame directly on past government policy and action. Varied and Valuable Sociological Data The more important point which comes through Adam’s voluminous writing, however, was his remarkable industry and the detail and variety of data which he was able to collect: first, from the post-1800 existing sources; and second, through his own investigations. While the controversy about his 1,00,000 village schools in Bengal and Bihar is finally forgotten, the material which he provided (regarding the caste composition of the pupils taught as well as the teachers, their average ages at various periods, and the books which were then in use in the districts he surveyed) will still have great relevance. Selections Reproduced Some selections from Adam’s material are reproduced in the present work (Annexure D). These include: (i) descriptions of elementary education taken from the first and second reports; (ii) description of higher learning, from the first report, (iii) a section on Medical education taken from the second report, based on investigations in Nattore, Rajshahy; and (iv), some tabulations of the basic data for the five surveyed districts contained in the third report. This latter tabulation is given under the following heads: a. Elementary Schools and caste-wise division of students b. Elementary Schools and caste-wise division of teachers c. Books used in Elementary Schools d. Details of institutions of Sanskritic Learning e. Books used in Sanskritic Studies f. Details of institutions of Persian and Arabic Learning g. Books used in Persian and Arabic Studies h. Subject and districtwise duration of Study 48

The First Report: A Survey of Post-1800 Material Adam's first report is a general statement of the situation and a presentation of the data which he could derive from post-1800 official and other sources. His conclusions: first, every village had at least one school and in all probability in Bengal and Bihar with 1,50,748 villages, ‘there will still be 1,00,000’ villages that have these schools.⁵⁹ Second, on the basis of personal observation and what he had learnt from other evidence, he inferred that on an average there were around 100 institutions of higher learning in each district of Bengal. Consequently, he concluded that the 18 districts of Bengal had about 1,800 such institutions. Computing the number studying in these latter at the lowest figure of six scholars in each, he also computed that some 10,800 scholars should be studying in them. He further observed that while the elementary schools ‘are generally held in the homes of some of the most respectable native inhabitants or very near them’, the institutions of higher learning had buildings generally of clay with ‘sometimes three or five rooms’ and ‘in others nine or eleven rooms’, with a reading-room which is also of clay. These latter places were also used for the residence of the scholars; and the scholars were usually fed and clothed by the teachers, and where required, were assisted by the local people. After describing the method of teaching in both types of institutions and going into their daily routine, Adam then presented and examined the post-1800 data on the subject, district by district. Table 10 gives an abstract of this examination. The Second Report: Survey of Nattore Thana The second report was wholly devoted to Adam's study of the situation in the Thana of Nattore in the district of Rajshahy. It was like a modern pilot survey in which Adam developed his 49

Table: 10: INSTITUTIONS OF HIGHER LEARNING ACCORDING TO POST-1800 OTHER SOURCES WITH ADAM'S OBSERVATIONS 44

District or place Population Hindoo Muslim Institutions of Higher Learning mentioned in Estimate* Ratio Post-1800 accounts with Adam's observations

Dinajpur (p.16) 30,00,000 (1808) 3 to 7 Buchanan: 16; Adam: some mistake as Districts adjoin Purnea (p.16) 14,50,000 (1801) 57 to 47 Buchanan: 119 29,04,380 (1810) Calcutta (p.17) 2,00,000 (1822) Ward: (1818): 28, Scholars: 173 (Approx.) Nuddea (p.17) 7,64,430 (1802) 11 to 5 Ward: (1818) 31, Scholars: 747, Logic, Law. (p.78) H.H. Wilson: (1820): 25, Scholars 500-600 (p.79) Authorities: (1816) 46, Scholars: 380 (i) Koomaru Hutta (p.81) Ward: 7-8 (ii) Bhatpara (p.81) Ward: 7-8 24 Pergunnahs (p.22) 16,25,000 (1801) Hamilton: (1801): 190 (i) Juyunugor (p.22) Ward: 17-18 (ii) Mujilee Pooroo (p.22) Ward: 17-18 (iii) Andolee (p.22) Ward: 10-12 Midnapore (pp. 50-51) 15,00,000 (1801) 6 to 1 Hamilton: None, Adam: 40 Cuttack (Puri) (p.54) 12,96,365 10 to 1 Stirling: Principal Street of 'Maths' Hugly (pp. 57-58) 10,00,000 (1801) 3 to 1 Ward: (1818), Hamilton: (1801): 150, Law (i) Vansariya Logic: 12-14 (ii) Triveni :7-8 50

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methods and fashioned his tools for the more extensive survey which was his primary aim. The results of this Nattore survey of 485 villages were tabulated, village by village, by Adam. Further details were provided for some of them in another tabulation. The population of this Thana was 1,20,928; the number of families 30,028 (in the proportion of one Hindoo to two Muslims); the number of elementary schools 27, and of schools of learning 38 (all these latter being Hindoo). In 1,588 families (80% of these being Hindoo), children occasionally received instruction at home. The number of scholars in elementary schools was 262, and education in them was between the ages of 8-14; while the scholars in schools of learning were 397, 136 of these being local persons and 261 from distant places, the latter also receiving both food and lodging. The average period of study in these latter institutions was 16 years, from about the age of 11 to the age of 27. However, while the number in elementary schools was so low, these 485 villages nonetheless had 123 native general medical practitioners, 205 village doctors, 21 mostly Brahmin smallpox inoculators practising according to the old Indian method,⁶⁰ 297 women-midwives, and 722 snake conjurors. The Third Report: Survey of Five Districts The third report of Adam has the most data. In this report, Adam gives the findings of his surveys in part of the district of Murshedabad (20 thanas with a population of 1,24,804 out of 37 thanas with a total district population of 9,69,447), and the whole of the districts of Beerbhoom and Burdwan in Bengal, and of South Behar and Tirhoot in Bihar. In one thana of each district, Adam carried out the enquiries personally and also gathered additional information. In the rest, it was done for him according to his instructions and proformas by his trained Indian assistants. Earlier, Adam’s intention was to visit every village in person; but he found that ‘the sudden appearance of a European in a village often inspired terror, which it was always difficult, and sometimes impossible, to subdue.’(p.214) He, therefore, gave up this idea of a personal visit to every village; in part to save time. Language-wise Division The total number of schools of all types in the selected districts numbered 2,566. These schools were divided into Bengali (1,098), 52

Hindi (375), Sanskrit (353), Persian (694), Arabic (31), English (8), Girls (6), and infants (1). The number of schools in the district of Midnapore was also given: 548 Bengali schools, 182 Oriya schools, 48 Persian schools, and one English school. Table 11 gives the position, district-wise: Table 11: NUMBER AND TYPE OF SCHOOLS Type of Mursh- Beer- Burd- South Tirhoot Total Midna- School idabad bhom wan Behar (p- of pore (p.223) (p.224) (p.225) (p.226) 226) Sur- (p.222) (part (whole (whole (whole (whole veyed (whole Dist.) Dist.) Dist.) Dist.) Dist.) Dists Dist.) BENGALI 62 407 629 1,098 548 HINDI 5 5 285 80 375 ORIYA 182 SANSCRIT 24 56 190 27 56 353 PERSIAN 17 71 93 279 234 694 48 ARABIC 2 2 11 12 4 31 ENGLISH 2 2 3 1 8 1 GIRLS 1 1 4 6 INFANTS 1 113 544 931 604 374 2,556 779 Four Stages of School Instruction Adam divided the period spent in elementary schools into four stages. According to him these were: the first stage, seldom exceeding ten days, during which the young scholar was taught ‘to form the letters of the alphabet on the ground with a small stick or slip of bamboo’, or on a sandboard. The second stage, extending from two and a half to four years, was ‘distinguished by the use of the palm leaf as the material on which writing is performed’, and the scholar was ‘taught to write and read’, and commit ‘to memory the Cowrie Table, the Numeration Table as far as 100, the Katha Table (a land measure Table), and the Ser Table’, etc. The third stage extended ‘from two to three years, which are employed in writing on the plantain-leaf.’ Addition, subtraction, and other arithmetical rules were additionally taught during this period. In the fourth, and last stage, of up to two years, writing was done on paper. The scholar was expected to be able to read the Ramayana, Mansa Mangal, etc., at home, as well as be qualified in accounts, and the writing of letters, petitions, etc. Table 12 indicates the numbers, using the various materials on which writing was done in the surveyed areas. 53

Elementary Education for All Sections The first striking point from this broader survey is the wide social strata to which both the taught and the teachers in the elementary schools belonged. It is true that the greater propor- tion of the teachers came from the Kayasthas, Brahmins, Sadgop and Aguri castes. Yet, quite a number came from 30 other caste groups also, and even the Chandals had 6 teachers. The elementary school students present an even greater variety, and it seems as if every caste group is represented in the student population, the Brahmins and the Kayasthas nowhere forming more than 40% of the total. In the two Bihar districts, together they formed no more than 15 to 16%. The more surprising figure is of 61 Dom, and 61 Chandal school students in the district of Burdwan, nearly equal to the number of Vaidya students, 126, in that district. While Burdwan had 13 missionary schools, the number of Dom and Chandal scholars in them were only four; and, as Adam mentioned, only 86 of the ‘scholars belonging to 16 of the lowest castes’ were in these missionary schools, while 674 scholars from them were in the ‘native schools’. 54

Teaching of Accounts Regarding the content of elementary teaching, Adam mentioned various books which were used in teaching. These varied consid- erably from district to district, but all schools in the surveyed districts, except perhaps the 14 Christian schools, taught ac- counts. Also, most of them taught both commercial and agricultural accounts. Table 13 gives a district-wise statement: Table 13: ACCOUNTS TEACHING IN ELEMENTARY SCHOOLS AND CHRISTIAN SCHOOLS The age of admission in elementary schools varied from 5 to 8 years, and, that of leaving school from 13 years to 16.5 years. Institutions of Sanskritic Learning The schools of Sanskritic learning in the surveyed districts (in all 353) numbered as high as 190 in Burdwan (1,358 scholars) and as low as 27 in South Behar (437 scholars). The teachers (355 in all) were predominantly Brahmins, only 5 being from the Vaidya caste. The subjects predominantly taught were Grammar (1,424 students), Logic (378 students), Law (336 students) and Litera- ture (120 students). Others, in order of numbers studying them, were Mythology (82 students), Astrology (78 students), Lexicology (48 students), Rhetoric (19 students), Medicine (18 students), Vedanta (13 students), Tantra (14 students), Mimansa (2 students), and Sankhya (1 student). The duration of the study and the ages when it was started and completed varied a great deal from subject to subject, and also from district to district. 55

The study of Grammar started at the earliest age (9 to 12 years) and of Law, Mythology, Tantras, etc. after the age of 20. The period of study ordinarily lasted from about 7 to 15 years. Institutions Teaching Persian and Arabic Those studying Persian (which Adam treated more as a school subject than as a matter of higher learning) numbered 3,479, the largest, 1,424, being in South Behar. The age of admission in them ranged from 6.8 years to 10.3 years, and the study seemed to have continued for some 11 to 15 years. Over half of those studying Persian were Hindoos, the Kayasthas being predominant.⁶¹ Arabic was being studied by 175 scholars, predominantly Muslims; but 14 Kayasthas, 2 Aguris, 1 Teli, and 1 Brahmin were also students of Arabic. The books used in Persian learning were numerous and an appreciable number for the study of Arabic. Finally, as far as age was concerned, the teachers in all types of institutions were largely in their thirties. VI DR G.W. LEITNER ON INDIGENOUS EDUCATION IN THE PANJAB Some 45 years after Adam, Dr G. W. Leitner, (one time Principal of Government College, Lahore, and for sometime acting Director of Public Instruction in the Panjab) prepared an even more voluminous survey of indigenous education there.⁶² The survey is very similar to that of W. Adam. Leitner’s language and conclusions, however, were more direct and much less complementary to British rule. Incidentally, as time passed, the inability of the British rulers to face any criticism grew correspondingly. 56

They had really begun to believe in their ‘divinely ordained’ mission in India, and other conquered areas.⁶³ At any rate, Leitner’s researches showed that at the time of the annexation of the Panjab, the lowest computation gave ‘3,30,000 pupils in the schools of the various denominations who were acquainted with reading, writing and some method of computation.’ This is in contrast with ‘little more than 1,90,000’ pupils in 1882. Furthermore, 35-40 years previously, ‘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.’ Leitner went into great detail, district by district, basing himself on earlier official writings; and, then carried out a detailed survey of his own regarding the position in 1882. A few brief extracts from this work, pertaining to his general statement, the type of schools which had existed earlier, and the list of books used in the Sanskritic schools is included amongst the documents reproduced in this work (Annexure E). In the documents reproduced in this work, or in those others of the eighteenth, or early nineteenth century on the subject of education in India, while there is much on the question of higher learning, especially of Theology, Law, Medicine, Astronomy, and Astrology, there is scarcely any reference to the teaching and training in the scores of technologies, and crafts which had then existed in India. There is also little mention of training in Music, and Dance. These latter two, it may be presumed, were largely taken care of by the complex temple organisations. The major cause of the lack of reference about the former, however, is obviously because those who wrote on education— whether as government administrators, travellers, Christian missionaries, or scholars—were themselves uninterested in how such crafts were taught, or passed from one generation to 57

another. Some of them were evidently interested in a particular technology, or craft: as indicated by the writings on their manufacture of iron and steel, the fashioning of agricultural tools, the cotton and silk textiles, the materials used in architecture, and buildings, the materials used in the building of ships, the manufacture of ice, paper, etc. But even in such writings, the interest lay in the particular method and technology and its technological and scientific details; and, not in how these were learnt. Yet another cause for the lack of information on the teaching of techniques and crafts may possibly lie in the fact that ordinarily in India most crafts were basically learnt in the home. What was termed apprenticeship in Britain (one could not practise any craft, profession, etc., in England without a long and arduous period under a master craftsman, or technologist) was more informal in India, the parents usually being the teachers and the children the learners. Another reason might have been that particular technologies or crafts, even like the profession of the digging of tanks, or the transportation of commodities were the function of particular specialist groups, some of them operating in most parts of India, while others in particular regions, and therefore any formal teaching and training in them must have been a function of such groups themselves. Remarks available to the effect that, 'it is extremely difficult to learn the arts of the Indians, for the same caste, from father to son, exercises the same trade and the punishment of being excluded from the caste on doing anything injurious to its interests is so dreadful that it is often impossible to find an inducement to make them communicate anything',⁶⁴ appear to indicate some organisation of individual technologies at group levels. However, to know anything regarding their teaching, the innovations and improvisations in them, (there must have been innumerable such instances even if these were on a decline), it is essential to have much more detailed information on such groups, the nature of these technologies, and what in essence constituted a formal, or informal apprenticeship in the different crafts. On this so far we seem to have little information. The following indicative list of the crafts listed in some of the districts of the Madras Presidency (collected in the early 19th century records for levying tax on them) may give, however, some idea of their variety. 58