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CHAPTER VI.

Of the present State of Learning among the Hindoos.

SECTION I.

Learned Men.

IN former ages, the Hindoo philosophers were unquestionably men of deep erudition, and, having spent many years in acts of rigid austerity, were honoured as persons of so great a sanctity of character, that they attracted universal homage and applause: some of them had more than a thousand disciples or scholars. Shunkŭracharyů, for instance, after his arrival at Benares, placing himself under the care of Govindacharyŏ, who taught the doctrines of the Védantă philosophy, became the most celebrated philosopher of his day here he took the staff of the dundee, and embraced the life of this class of ascetics, which had then almost sunk into total disrepute. Shunkŭrů, however, was determined to raise his sect, and, having collected a prodigious number of disciples, he resolved to make the tour of India, to dispute with the learned, and to gain proselytes.In this pilgrimage he was every where so successful, that he was styled the conqueror of the world. As his terms of dispute were, that if he was unable to obtain the victory he would embrace a secular life, while, if he defeated his antagonist, this antagonist should become a dondee, multitudes were constrained to enter into this order of ascetics. -The effects of this journey and of these labours are visible to this day it is said, that not less than 4000 dùndees now reside at Benares. Four small elevations are still shewn in Dravira, upon which it is said this sage used to sit and deliver discourses to his disciples; and in Dravira there is still an annual assembly of dundees to the number, it is said, of 10,000.

Thus, in former times, the learned Hindoos were almost invariably ascetics or mendicants, following in this respect the principle adopted by almost every philosophical sect, that to renounce the world was an essential characteristic of a true philosopher.

In the lists of works inserted in this volume at the head of the different divisions of

the Hindoo writings, the reader will find the names of almost all the learned Hindoos who have ever flourished in India. The author, however, thinks it proper to add in this place the names of some modern writers, as an introduction to this account of the present state of learning amongst this people.

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In the court of Vikrŭmadityŭ were a number of learned men, whose names, as well as the names of their writings, will be found in the 267th page of this volume. After this period arose Oodúyňnacharyů, author of a comment on the Nyayă philosophy ;-Mundănŭ-Mishrŭ, a Meemangsa writer, and the celebrated antagonist of Shunkŭracharyň, as well as the suppressor of the sect of dundees;-Vachusputee-Mishra, who wrote an explanation of the six dershunus;-Madhŭvacharyй, who lived at the court of Bookminů, and wrote the Ŭdhikŭrūnŭ-Mala, a work on the Meemangsa philosophy still popular -Sŏrvvň-Vērmmacharyu ;*-Gongéshu, author of a work on the sōōtrus of Goutumů -Shōolu-Panee, a writer on the civil and canon law;-Bhŏvů-Dévů-Bhuttò, and Jee. mōōt-Vahúnů, both smritee writers;-Ŭmură-Singh, author of a dictionary ;-Poorooshottimi, author of a grammar and a dictionary ;-Dhavuků, a poet who lived at the court of Shree-Harshū ;-Müyōōră-Bhuttů, a celebrated poet and philosopher;-Krishnă-Ânăndă, a tăntru writer;-Shirominee, who wrote a comment on Gũngéshu;—Măt'hoora-Nat❜hŭ, a bramhun of Nudēēya, patronized by the raja of that place, author of a comment on the Chintaminee of Găngéshwŭră ;—Jūgŭdēeshŭ of Nădeeya, the author of a comment on the work of Shiromŭnee ;—Gădadhŭră, of the same place, author of a comment on Shiromůnee ;—Juyă-Dévů, author of a small treatise explaining the difficult passages in several works of the modern Noiyayikus;—Tit❜hoo-Ramă-Türkü-Pünchanŭnă, and Krishnŏ-Kantü-Vidyalůnkarů, the great-grandsons of Gŭdadhŭră; ShōrünăTürkalinkarü, and Shünkйră-Türkăvageeshů.-The following learned Hindoos are still living in Bengal: Shivă-Nat'hă-Vidya-Vachйspătee, of Nŏdēēya; and Roghoo-MuneeVidya-Bhōoshŭnŭ, and Ŭn ̧ntă-Ramă-Vidya-Vageeshō, of Calcutta.

Among the works published in India within the last hundred years are, the Vyăvăst'haSungrohu, by Gopală-Ponchaninu, of Nudeeya, on the civil law.-A similar work, and also a grammar, by Krishnů-Jeevunu-Văndyopadhyayů, of Krishŭ-Năgărú.—A gram

* See page 266.

mar by Bhōriti-Mülliků, of Pindira.-The Vivadamuvă-Sétoo, a work on law, by Vanéshworǎ-Vidyalunkară and others.-Vivadõbhungarnŭvů, a law work, by Jugunnat'huTurku-Punchanǎnǎ.

SECTION II.

Colleges.

The name given to Hindoo colleges or schools is Chŭtooshpat'hee, which signifies the place where the four shastrus are studied. This word is changed, in its popular use, to Chouparee.

These places are generally built of clay. Sometimes three rooms are erected, and in others eight or ten, in two side rows, with a reading room, open on all sides, at the farther end this is also of clay. These college sleeping rooms, and the college hall, would greatly surprise an English academician; but the Hindoos have yet to learn, that splendid edifices and large endowments are essential to learning.

These miserable huts are frequently erected at the expence of the teacher, who not only solicits alms to raise the building, but also to feed his pupils. The buildings which contain seven or eight rooms cost seven or eight pounds sterling: the ground is commonly a gift, but in some cases rent is paid. In particular instances both the ground and the expences of the buildings are a voluntary gift, and there are not wanting cases of lands being bestowed on schools, and of persons appropriating a monthly sum to their support. At Nudeeya the last case is common.

After a school-room and lodging rooms have been thus built, to secure the success of the school, the teacher invites a few bramhŭns and respectable inhabitants to a short entertainment, at the close of which the bramhuns are dismissed with some trifling pre

sents.

If the teacher finds a difficulty in obtaining scholars, he begins the college with a few

From chutoor, our shastrus, and pat‍hù. the place of reading: by the four shastrus, is to be understood, the grammars, the law works, the pooranús, and the dúrskŭnus.

V v v 2

junior relatives; but should he have obtained some reputation for learning in the common disputes at the funeral feasts, weddings, dedication of sacred things, &c. he soon collects a number of purooas,* viz. pupils, or readers.

The school opens every morning early, by the teacher and pupils assembling in the college hall, or hut, when the different classes come up in turns. At the close of these labours, about three hours are devoted to bathing, worship, eating, and sleep; and at three they resume their studies, which continue till twilight. Nearly two hours are then devoted to evening worship, to eating, smoking, and relaxation; and the studies are afterwards resumed, and continued till ten or eleven at night.

There are three kinds of colleges in Bengal: one in which the grammar, the poetical works, and the dissertations on the beauties and blemishes of poetry, are read; and in a few of these schools, something of the pooranus and smritees is taught. In the second order of colleges, the law works are read, and in some cases the pooranus; and in the third order, works on the nyayŭ durshŭnů. In all these colleges, select works are read, and their meaning explained; but instruction is not conveyed in the form of lectures.

In the colleges for grammar learning, &c. the pupils repeat assigned lessons from the grammar used in each college, and the teacher communicates the meaning of the lessons after they have been committed to memory. The evenings are occupied in repeating

these lessons.

In those seminaries where the law books and nyayŭ shastrŭs are studied, the pupils are divided into classes according to their progress; and the pupils of each class, having one or more books before them, sit in the presence of the teacher, when the best reader of the class reads aloud, and the teacher gives the meaning as often as asked: thus they proceed from day to day till the work is completed. thorough knowledge of the works they study, read over and obtain the meaning of the comments before they leave college; and some, content with a more superficial acquaintance with the subjects contained in these works, merely read the comments, and then

* From put'ho, to read.

Those who are anxious for a

return home. At night the pupils at these schools examine the lessons already studied, in order that what they have read may be impressed more distinctly on the memory : these studies are frequently pursued, especially by the noiyayikŭ students, till two or three o'clock in the morning.

The grammar studies are pursued during two, three, or six years; and where Paninee is studied, not less than ten or twelve years are devoted to this work. This appears to us an immense waste of time on mere grammar; but as soon as a student has obtained such a knowledge of grammar as to be able to read and understand a poem, or a law book, or a work on philosophy, he may commence this course of reading also, and carry on at the same time the remainder of his grammar studies. Those who study the law books or the nyayŭs continue reading either at one college or another during six, eight, or even ten years. When a person has obtained all the knowledge possessed by one teacher, making some honourable excuse to his guide, he places himself at the feet of another.

In other parts of India, colleges are not common: individuals at their houses teach the grammar; and others, chiefly dundees, teach the védŭ and other shastrus to disciples at the mutt'hos* where they happen to reside. The védŏs are studied most in the southwest, in Toilingù, and the Draviră country. In Bengal there are likewise individuals who teach different parts of learning at their leisure hours; or who have two or three pupils, who support themselves.

No Hindoo teacher receives wages from his pupils: it is considered as an act of very great merit to bestow learning; and he therefore endeavours to collect a subsistence at festivals, and by annual or more frequent tours among the rich, who readily support an individual thus devoting his time to the instruction of others. The teacher is also invited to all public ceremonies, and presents are sent to him whenever a feast takes place in the village. For his opinion in points of disputed property, and when an atonement is to Le made for some offence, the tutor of a college is generally consulted, and receives fees. If he can from these funds give learning to a number, and add the gift of food also to a few, his merits are supposed to be of the very first order, procuring for him

Mr. Colebrooke calls these places convents of ascetics.