REPORT OF THE SANSKRIT COMMISSION 1956-57

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REPORT OF THE SANSKRIT COMMISSION 1956-57

Table of Contents
 

 

    INTRODUCTION
    HISTORICAL RETROSPECT
    THE PRESENT SITUATION
    SANSKRIT AND THE ASPIRATIONS OF INDEPENDENT INDIA
    SANSKRIT EDUCATION
    TEACHING OF SANSKRIT
    SANSKRIT RESEARCH
    MANUSCRIPTS
    SANSKRIT UNIVERSITY
    OTHER QUESTIONS CONCERNING SANSKRIT
    ADMINISTRATION AND ORGANISATION OF SANSKRIT EDUCATION AND RESEARCH
    CONSPECTUS AND RECOMMENDATIONS
    EPILOGUE
    APPENDIX I : GOVERNMENT RESOLUTION APPOINTING THE COMMISSION
    RECOMMENDATIONS OF COMMITTEES APPOINTED BY VARIOUS STATES
    QUESTIONNAIRE
    LIST OF INSTITUTIONS ON WHOSE BEHALF REPLIES TO THE QUESTIONNAIRE WERE SENT
    LIST OF INDIVIDUALS WHO SENT REPLIES TO THE QUESTIONNAIRE
    LOG-BOOK
    INSTITUTIONS VISITED BY THE COMMISSION
    INSTITUTIONS WHOSE REPRESENTATIVES GAVE ORAL EVIDENCE
    LIST OF INDIVIDUALS WHO GAVE ORAL EVIDENCE 



      

 
INTRODUCTION
 

1. The Sanskrit Commission appointed by the Government of India, in terms of their Resolution No. F. 34-1/56-A-1, dated the 1st October, 1956 (See Appendix I), has completed its deliberations and has now the honour to submit the following Report. In response to the demand voiced forth by the public and the' Parliament, the Government appointed this Commission "to consider the question of the present state of Sanskrit Education in all its aspects". That the Government took the most opportune step in appointing this Commission was more than amply borne out when, in the course of its inquiry, the Commission could see for itself the enthusiasm that this act of theirs had produced in the country and the wide appreciation of the concern that the Government had evinced in promoting the study of the language and literature in which the culture of the country was enshrined.

2. The Sanskrit Commission comprised the following Members:-

1. Dr. Suniti Kumar Chatterji,

Chairman, West Bengal Legislative Council, Calcutta. (Chairman)

2. Shri J. H. Dave,

Director, Bharatiya Vidya Bhavan, Bombay.

3. Prof. S. K. De,

Professor of Sanskrit Language and Literature, Post-Graduate Research Department, Sanskrit College, Calcutta, (now Professor, Jadavpur University, Calcutta).

4. Prof. T. R. V. Murti, Sayajirao Gaekwad Professor of Indian Civilization and Culture, Banaras Hindu University, Banaras.

5. Prof. V. Raghavan,

Professor of Sanskrit, University of Madras, Madras.

6. Asthana-Vidwan Panditaraja V. S. Ramachandra Sastry,

Sankara Mutt, Bangalore.

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7. Prof. Vishva Bandhu Shastri,

Director, Vishveshvarananda Vedic Research Institute, Hoshiarpur.

8. Prof R. N. Dandekar,

Professor of Sanskrit, University of Poona, Poona. (Member-Secretary)

Shri K. Sundara Rama Sarma, Assistant Education Officer,

Ministry of Education, New Delhi, acted as Assistant Secretary.

3. The terms of reference of the Commission and the procedure to be followed by them were laid down by Government in their Resolution as under:-

"The terms of reference of the Commission will be-

(i) to undertake a survey of the existing facilities for Sanskrit Education in Universities and non- University institutions and to make proposals for promoting the study of Sanskrit, including research; and

(ii) to examine the traditional system of Sanskrit Education in order to find out what features from it could be usefully incorporated into the modern system."

In connection with its work, the Commission, in the words of the Government Resolution, was to

    "obtain such information as they may consider useful for or relevant to any matter under their consideration whether by asking for written memoranda or by examining witnesses or in such form and in such manner as they may consider appropriate, from the Central Government, the State Governments and such other authorities, organisations or individuals as may, in the opinion of the Commission, be of assistance to them", and 

    "to visit or depute any of their Sub-Committees to visit such parts of the territory of India as they consider necessary or expedient". 

4. From the very beginning,the Commission felt that the terms of reference, which specifically mentioned only two items, namely, (i) Sanskrit Education in Universities and non-University institutions and (ii) traditional system of Sanskrit Education, were somewhat restrict- ed; and unless these terms of reference were understood in the widest possible sense and certain other matters connected with the problem of Sanskrit Education and Research were properly examined, the delibera- tions of the Commission would not be really complete. It was, for instance, necessary to inquire into the question of Sanskrit studies in

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Secondary Schools, which were primarily the feeders of Universities. The extent and standard of Sanskrit studies in Universities were dependent upon the nature of those studies in Secondary Schools. No subject of study could be pursued in a school or college without reference to what the student of that subject would or could do after the completion of his education. The avenues open for a branch of study or the roles persons brought up in a particular discipline can play as educated citizens have a direct relation to the strength and continuance of that branch of study. The policy in respect of Sanskrit as, indeed, in respect of all education must be correlated to the needs and aspirations of the members of the body politic.- The Commission, therefore, felt that it was necessary to consider the place of Sanskrit and the Sanskritist in the national life of present- day India. For this purpose, the Commission endeavoured to cover a large field in the course of its inquiry. It directed its attention to all important questions relating, directly or by necessary implications, to Sanskrit studies in India. That the Government themselves contemplated the Commission to make a thorough investigation is borne out by the preamble to their Resolution where they have actually referred to "Sanskrit Education in all its aspects".

5. After the attainment of Independence, the Government of India took on hand the re-organisation of education, and, for that purpose, appointed two Commissions, one relating to University Education with Dr. Sarvepalli Radhakrishnan as Chairman and the other to Secondary School Education with Dr. A. Lakshmanaswami Mudaliar as Chairman. With respect to the Official Language of the Indian Union as adopted in the Constitution (namely, Hindi, side by side with English for the present), the Government also appointed another Commission under the Chairmanship of late Bal Gangadhar Kher. In the Reports of these three Commissions, the question of Sanskrit Education and the place of Sanskrit has been discussed.

6. The University Education Commission (December 1948- August .1949) has, in its Report, indicated what the place of Sanskrit (or Classical Language in general) should be in the scheme of General Education in Secondary Schools and Colleges. While discussing courses of study in Arts and Science, it has regretted the fact that the importance of the study of classics in our languages has not been sufficiently realised. In that very context, it has made the correct appraisal of the value of Sanskrit language and literature and has voiced forth the hope that "our students will be encouraged to take up Sanskrit in their degree course" (p. 131). Elsewhere, it has pointed out that Sanskrit language and literature, which constitute our cultural heritage, offer many opportunities for research. It is interesting that, in connection with research in Fine Arts, the Commission should have specially referred to the knowledge of Vedic music to be derived from the study of Samaveda. In its observations on religious education, the University Education Commission has stressed the importance of Sanskrit works, which embody the element of morality in a larger sense and which are thus best suited for a true spiritual training. It would also like our educational institutions being imbued with the

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atmosphere of simplicity and consecration which Sanskrit ideals of education as embodied in the ancient Gurukulas stood for. The University Education Commission has even discussed the claims of Sanskrit as the medium of education and has accepted the fact that Sanskrit was the lingua franca for the world of learning in ancient India. The Commission has also briefly indicated the facilities available in various Indian Universities for specialisation in Sanskrit and allied subjects.

7. The Secondary Education Commission (October 1952-June 1953), while discussing at some length the question of the study of languages in Secondary Schools, has favoured the view that the study of Sanskrit should be promoted and those who wish to take it should be given every possible encouragement. It has recognised the great appeal which Sanskrit possesses both from the cultural and religious points of view, and has shown an awareness of the present deterioration and the danger of eventual extinction of its study. At another place,_ the Secondary Education Commission has stressed the need for revising the methods of teaching the classical language and for modern techniques being employed in their study.

8. The Official Language Commission (June 1955-June 1956) also had included in its Questionnaire a number of questions relating to Sanskrit, and the Sanskrit Commission could see from the Report of that Commission (a confidential copy of which was placed' at its disposal by the Union Home Minister) that the Official Language Commission also accepted the basic importance of Sanskrit. The Report refers more than once, when speaking of regional languages. terminology and cultural unity of India, to the great role that Sanskrit has played. The Report says: "It is hardly necessary to add that, besides the current regional languages, there is an immense amount of work which needs to be done in respect of Sanskrit, Pali, Prakrits, Apabhramsa, etc. The Sanskrit language pre-eminently and the other ancient languages in different degrees have powerfully influenced current Indian speeches and a study of these has an obvious' bearing on the study of contemporary forms of speech" (p. 218). In its concluding remarks (in Ch. XV), the Official Language Commission, while emphasising the role and value of Sanskrit, says: "All our languages, including what are known as the Dravidian languages, have through all the centuries habitually drafted, in a greater or less degree, to meet every new situation and requirement for expression of a new idea or shade of meaning, upon that vast and inexhaustible treasurehouse of vocabulary, phrase, idiom and concept comprised by the Sanskrit language and literature. The Ramayana and the Mahabharata, the Puranas and the Sastras, the Classical poems, dramas and literary masterpieces of Sanskrit have served throughout those centuries not only as the reservoir of ideas, sentiments and parables to be drawn by all for the embellishment of their literary output, but also as benchmarks of literary excellence, as standards for social conduct, as examplars of morality, and, in short, as the repository of wit and wisdom of all the Indian peoples throughout the ages........ (p. 249).

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9. In recent years, various State,. Governments also had appointed Committees to examine and report on different aspects of Sanskrit Education and Research in their respective States. On the appointment of the Sanskrit Commission, letters were addressed to the Education Secretaries of all the States requesting them to supply the Commission with the Reports of such Committees, and the following material was received by the Commission:

1. Report of the Sanskrit College Syllabus Revision Committee, Government of United Provinces, 1938*1.

2. Report of the Sanskrit Reorganisation Committee, Bihar, 1939.

3. Report of the Sanskrit Pathasala Reorganisation Committee, Government of Uttar Pradesh, November, 1947 (Report published in March, 1 5

4. Report of the Sanskrit Education Committee, Government of West Bengal, 1948 3 .

5. Report of the Committee on Sanskrit Education, Travancore, October 1948 (Report published in 1949).

6. Sanskrit Entrance Examination Reorganisation Committee, Madras, 1949 3.

7. Report of the Sanskrit Pathasala Reorganisation Committee, Government of Bombay, 1950.

8. Committee for Educational Reforms, Mysore (Report submitted in February, 1953).

9. Report of the Punjab State Sanskrit Committee, 1954 (Report submitted in April, 1956).

10. Report of the Committee for Reorganisation of Sanskrit Institutions, Madhya Pradesh, 1955.

11. Report of the Sanskrit Samiti, Government of Rajasthan, 1955-56.

10. Some of the more important recommendations of these Committees have been given among the Appendices of this Report (See Appendix 11).

1*This Committee was appointed in 1938 and its Report was published in 1941. This Report mentions the Report of the Sanskrit College Reorganisation Committee, appointed by the U. P. Government.

2*This Committee was appointed in March 1948 and its Report was published in 1949. The Reports of two other Committees, the Sanskrit College Committee (1923-26) and the Bengal Sanskrit Association Committee (1938), are referred to in this Report.

3*Recommendations of this Committee in connection with the Reorganised oriental High Schools were given effect to in 1952.

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11. Shri Radhanath Rath, Minister, Orissa State, supplied to this Commission a copy of the Recommendations of the Oriental University (Puri) Committee set up by the Government of Orissa in July, 1955. Literature relating to the newly founded Sanskrit University of Varanasi, to the Kurukshetra University (Panjab) and to the Vikrama University (Ujjain) was also made available to the Commission.

12. At its fourth Session held at Tirupati in November 1955, the Sanskrit Vishva Parishad had appointed a Committee (a) to enquire and report on the re-organisation of the traditional courses in Sanskrit so as to fit them into the scheme of modern education and create possibilities of career; (b) to enquire and report on the methods of teaching Sanskrit at all stages, with special reference to the new method of teaching which is being tried by the Kuppuswami Sastri Research Institute, Pandit Anant Sastri Phadke and others; and (c) such other matters as may be germane to the above. A copy of the preliminary Draft Report drawn up by the Secretary of this Committee was made available to the Commission by him.

13. On the 30th September and the 1st October, 1955, the Union 'Ministry of Education had convened at New Delhi a Conference of Professors of Sanskrit in Indian Universities. The Conference was attended by 29 Professors, representing various Universities, and among other invitees were such eminent scholars as Mahamahopadhyaya Dr. P. V. Kane and Professor K. A. Nilakanta Sastri. This Conference was called upon to suggest steps that might be taken to encourage larger number of Indian students to study Sanskrit and to make recommendations in connection with the reconstruction of the syllabus. of Sanskrit studies and the co-ordination of standards in Sanskrit teaching. The Conference discussed at some length the various questions placed before it for consideration and passed comprehensive resolutions on such matters as the place of Sanskrit in General Educa- tion, the duration. and content of Sanskrit courses in Universities and Pathasalas, the system of examinations, the qualifications of teachers of Sanskrit at different levels, the promotion of research and publication, and the desirability of establishing an All-India Board of Sanskrit Studies.

14. The Sanskrit Commission has taken into consideration the recommendations in all these official and non-official Reports and the resolutions passed at the Conference of Professors of Sanskrit. Not only have the materials presented in these Reports been useful to this Commission, but this Commission felt greatly heartened in its efforts by the fact that the States of the Indian Union had found it necessary to enquire into the condition of Sanskrit learning in their respective regions and had from time to time considered the question of re- organising and revitalising Sanskrit studies.

15. The appointment of the Sanskrit Commission by the Government of India, at this juncture, is particularly significant. It is true that, under the Constitution, education is the responsibility of the State Governments. But, in view of the facts that Sanskrit is of all- India provenance, is the basis of most of the modern Indian languages and

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is important from the points of view, among others, of the country's cultural heritage and national solidarity, it is but proper that the Union Government should feel concerned about the promotion of its study at all levels. The State Governments are naturally faced with local problems, and some of them have more pressing demands of developing their regional languages. It is the duty of the Centre to see that all those issues of larger significance. which are for the ultimate good of the nation as a whole, are taken care of by it. It was, therefore, but proper that the Union Government should have, through a Commission, sought ways and means to evolve an all-India policy in this respect. Generally speaking, the Committees appointed by various States, which have been referred to above were charged with an inquiry into some specific problems relating to Sanskrit Education, such as the re-organization of Pathasalas, within their own regions. The present all-India Commission, which has been asked to consider the question of Sanskrit in all its aspects, thus represents the culmination of the various efforts so far made by the different State Governments in the matter of promoting Sanskrit.

16. The appropriateness of the appointment of this Commission at the present juncture cannot be over-emphasised. Since the attainment of Independence, the country as a whole has been undergoing an all- round regeneration, and the Government have gone all out to explore the channels through which they could help the growth and consolidation of the nation. It cannot be forgotten, as Rajyapal Shri Sri Prakasa said, that, in the struggle for freedom which this nation waged, it was inspired and sustained by a sense of its great heritage and an ardent desire to come into its own and regain the glory that had been eclipsed by alien domination. The dawn of independence has been looked up to by the nation as the beginning of an age of cultural rehabilitation of the country. In the fields of arts and letters, several concrete steps have been taken by the Government. And Sanskrit, being the bedrock of Indian speech and literature and the artistic and cultural heritage of the country, has been naturally looking forward to the Government, all these years, for measures for its rehabilitation. This Commission, in the course of its tours, could see a feeling of regret and disappointment among the people that, while no positive steps had been taken for helping Sanskrit, the measures undertaken in respect of other languages have had adverse repercussions on it. The ultimate result of this has been that Sanskrit has not been allowed to enjoy even the status and facilities it had under the British Raj. In this connection, the Sanskrit Commission would like to quote an old verse, which many Sanskritists referred to and which graphically pictured their real feeling:

2-1 M, of E. & S. R./58

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    " `The night will pass and the bright day will dawn; the sun will rise and the lotus will bloom in all its beauty' while the bee, imprisoned in a closed bud, was thus pondering over its future, alas, an elephant uprooted the lotus-plant itself." 

17. The grievance of the people was acute, because they had expected that there would be a better and more sympathetic understanding for Sanskrit after Independence. The appointment of the Sanskrit Commission may, therefore, be said to reflect the Union Government's keen awareness of this feeling and their sincere desire to develop Sanskrit Education and Research in the country on proper and fruitful lines.

18. The first meeting of the Sanskrit Commission was held at New, Delhi on the 7th and the 8th October, 1956. That meeting was devoted to a discussion regarding the terms of reference and the plan of work to be adopted by the Commission. At that meeting, the Commission also drafted questions and considered the points to be included in the Questionnaire to be issued by it. The setting up of a Secretariat for the Commission was discussed, and it was decided to have the Headquarters of the Commission at Poona. The Secretariat ,of the Commission started functioning at Poona on the 1st November, 1956. During the month of November, the Questionnaire was finalised and printed..It was then distributed to about 4,000 persons and insti- tutions throughout India, who were interested in or were concerned with Sanskrit Education and Research. The Questionnaire was published both in Sanskrit and English (See Appendix 111). It was only thus that the Commission could reach the large number of Pandits in the various parts of the country, whose views on this subject, which was so vital to them, it was particularly anxious to elicit. The response from the public and the Governments was, indeed, most encouraging, and far exceeded the expectations of the Commission. Nearly 1,200 replies to the Questionnaire were received, including a good many in Sanskrit'. These replies were then carefully analysed by the Technical Assistants, under the direction of the Member-Secretary, and the analyses were supplied to each member. These analyses themselves ran into 2,653 typed sheets. Side by side with these analyses, questionwise synthesis-statements were also got prepared for the use of Members.

19. At the first meeting of the Commission, it was decided that the Commission should visit some important centres-both traditional and modern--of Sanskrit learning in India, with a view to examining in situ the conditions prevailing in various States and meeting individuals and representatives of institutions of all types in those regions, interested in the subject of the Commission's inquiry. The tour programme of the Commission (See Appendix VI), which was carried out in five laps, covered all the 14 States of India. The Commission visited 56 centres and interviewed over 1,100 persons, representing various shades of opinion. Apart from these interviews, the programme of the Commission at these places included visits to Pathasalas, Universities,

1*Out of the 1,200 replies received, nearly 470 were in Sanskrit.

      


       

 
HISTORICAL RETROSPECT
 

1. As we are concerned here directly with Sanskrit education at the present time, it is not necessary to go into the details of its past history. But some of our present-day problems of Sanskrit education have their roots deep in the past, and cannot be properly understood without reference to the historical forces which brought them into existence. As for instance, there is the unique phenomenon of the indigenous system of Sanskrit education existing side by side with Sanskrit teaching in the modern Schools, Colleges and Universities. This has no parallel in Western countries where classical education is an integral part of the University education, and, as such, has no separate existence outside the Universities.

2. Even when the modem Indian languages were developing, Sanskrit continued its course of creative activity, particularly in the realm of religious and philosophical literature, and its prestige was not at all on the wane. It continued to be the common all-India medium of communication among the learned and the means of maintaining an all-India standard in literary attainment and production, even in modern Indian languages. With the ascendancy of Muslim power, a foreign language became, for the first time, the language of court- life and wide administrative use in revenue, legal and other departments. However, this dominance of Persian, though it had its repercussions on Sanskrit, could not dislodge the latter from its established position. It was only when the British brought in a complex administrative machinery and set in motion a new policy of education that the scales turned completely, leading to the rapid decay of Sanskrit learning. It is, therefore, necessary to indicate here, without attempting a detailed historical survey, the most prominent landmarks in the history of modern education, so that the fortunes of Sanskrit during the last hundred and fifty years may be clearly followed and its present problems appreciated in their proper perspective.

3. So far as the ancient period of our history is concerned we need say but little. The State in ancient India, it must be specially pointed out, freely patronised educational establishments, but left them to develop on their own lines, without any interference or control. Education in ancient India was meant to be a religious initiation, and its main basis was an intimate personal contact between the teacher and the pupil. Indian education continued to be distinguished by this essentially religious and personal character for a very long time. As a matter of fact, Indian education has had a continuous tradition from very early times almost right down to the present day. In the course of this long period, from the Vedic times onwards, some development or change was quite inevitable. But the general pattern with its salient features, such as, the Gurukula ideal, oral instruction, insistence on

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moral discipline and character-building, freedom in the matter of the courses of study, absence of extraneous control, consciousness on the part of the State-and, what is perhaps more important, of the general public-that education was one of their basic responsibilities, had remained essentially the same. Buddhism and Jainism might have, in the early stages, brought in some new influences, but they soon adapted themselves to the main orthodox pattern. The advent of the Muslim conquerors also does not seem to have affected this indigenous Hindu system of education to any appreciable extent. Some important centres of Hindu learning no doubt suffered at their hands, and they may have ushered in a new form of education in Arabic and Persian which had no connection with the Hindu system. But the contents and methods of Hindu education remained materially unchanged.

4. It was the contact with the Europeans, particularly the British, which first created a kind of intellectual ferment among the Indians. This contact became responsible for a re-orientation of their educational ideals and methods. The English East India Company, being a mere body of merchants, did not undertake any educational activity for the first hundred years of its existence. It was only in 1698 that, in terms of the Charter Act of that year, the Company was forced, for the first time, to turn its attention to educational matters. The Charter Act required the Company to maintain priests and schools in its garrisons--a provision, which was, of course, intended solely for the children of the- Company's European servants. In 1765, the East India Company was granted the Diwani of Bengal, Bihar and Orissa, and thus became, in a sense, a ruling power in India. Notwithstanding this change in status, the Company continued its attitude of indifference in matters concerning education.

5. The available records are very meagre with regard to the character and extent of Sanskrit education existing at the time of the British advent, which brought in the spread of English education. The testimony of the early missionaries, as well as that of young Indians who were inspired by a somewhat blind zeal for their newly acquired knowledge of Western literature, is generally too sweeping and prejudiced, in view of the fact that they were occupied, more or less, with denouncing everything Hindu. No attempt was made till 1822 to collect authentic information. In' that year, Sir Thomas Munro, Governor of Madras, distressed at the rapid decay of ancient literature and arts, ordered an investigation into the state of indigenous education in his presidency. The results of his enquiries were not made known until 1826, in which year Sir Thomas reported them to the Board of Directors in a minute dated March 10th. In the' meantime, in 1823, Mountstuart Elphinstone set on foot a similar enquiry in Bombay, but it was not completed and communicated till 1832. In January 1835, W. Adam was similarly appointed by Lord Bentinck to make a detailed investigation in Bengal and Bihar. His three valuable reports, published by order of Government, appeared in July 1835, in 1836 and in 1838 respectively.

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6. The pattern of indigenous education during the 17th and 18th centuries and the early 19th century was something like this. There were two kinds of schools: (a) elementary schools teaching only the three 'R's through the mother-tongue, and (b) schools of higher learning. Among the latter kind of schools, again, there were two types: (i) Sanskrit Pathasalas or Tols, and (ii) Persian and Arabic Madrasahs. It is these Pathasalas or Tols which are important from our point of view. Generally, students who desired to learn Sanskrit did not go to the elementary schools at all, but directly joined the Pathasalas. Some salient features of these Pathasalas may be noted here: these Pathasalas depended mainly on financial assistance from the Rajas, landlords, big merchants and the religious-minded Hindu public. They were conducted by Brahmans for their pupils, who were also generally Brahmans. The teachers were usually learned Pandits- some of them authors of repute-but they received a meagre remuneration in the form of grants of land from their patrons, voluntary presents from pupils, and some kind of daksina, in cash or in kind, from the public on special occasions. No regular fees were charged from pupils; on the contrary, free boarding and lodging were afforded to them. Usually the Pathasala was held in the house of the teacher, or in a temple.

7. The number of students that flocked to a particular Pathasala depended primarily upon the scholarship and reputation of the teacher; and as academic degrees were not conferred on the results of any public examination, it was enough if the students could claim that they were approved pupils of particular teachers who had acquired celebrity in particular branches of traditional learning. What was taught in these academies was well taught, and the attainments were not inferior to those of any ancient nation, or to those of European scholars prior to the Renaissance. But if the training was thorough, it tended to become more or less scholastic. The Pandits were the visible representatives of culture, religion and all the higher forces in men; and their pursuits of knowledge partook of the nature of a sanctification. While this fact explains their absolute devotion and their scorn of shallowness, it also explains the general impracticability and unprogressiveness of their instruction. Not only, whole texts but commentaries upon commentaries were committed to memory; and the minutest questions often evoked discussions lasting for days in which the characteristic scholastic method of argument and counter-argument was employed with all the resources and vigour of an eminently rich language.

8. As already pointed out, in the early stages of the regime of the East India Company, the Company as such made no efforts to establish any educational system. However, there is, from our point of view, one very significant landmark towards the end of the 18th century. In 1781, Warren Hastings started the Calcutta Madrasah mainly in order "to conciliate the Mahomedans of Calcutta". His example was followed by his successor, Lord Cornwallis, who, at the instance of Jonathan Duncan, started at Banaras, in 1791, the Banaras Pathasala or Hindu College, which later on came to be called, at different periods, Banaras College or Sanskrit College, Banaras. The two purposes of the Company in starting the Sanskrit College were

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officially stated to be to endear themselves to the Hindus and to rear a group of scholars who could assist them in administering the Government and the laws of the people.

9. A reference may be made here to another important factor which must have helped-though indirectly-the establishment of the Sanskrit College at Banaras. During the last two decades of the 18th century, there was in evidence among some Europeans in India and in Europe a very great enthusiasm for Sanskrit. The writings and translations of Sir William Jones attracted the attention of European scholars to Sanskrit language and literature, and this prepared the way for a scientific study of Indology in Western Universities. Goethe broke into poetic appreciation of Kalidasa's Sakuntala, as translated by Jones; Sir Charles Wilkins, the first translator of the Bhagavad-gita into English (in 1784), who was described as "Sanskrit- mad", established an oriental printing press in Calcutta. Jones and Wilkins were also responsible for the foundation, in 1784, of the Asiatic Society at Calcutta. Papers on Oriental subjects discussed at this Society were later published in the Asiatick Researches. These events had their own influence.

10. The course of studies originally proposed by Duncan for the Banaras Sanskrit College was based on the all-comprehensive scheme of 18 Vidyas or Sciences mentioned in the Puranas, though in actual practice the College adopted the curriculum which had then been in vogue among the Pandits of that place. To begin with, the College was to have nine Professors (including the Rector or the Head Pandit) who were to teach Veda, Vyakarana, Vedanta, Nyaya, Mimamsa, Purana (and Kavya), Jyotisa, Ayurveda and Dharma-sastra. In April 1844, J. Muir became the first Principal of the College. He introduced graded courses, providing for the compulsory study, in Junior Classes, of subjects like Ganita and Kavya. During the principalship of J. Ballantyne, the study of English was introduced in the Sanskrit College in 1847-48. This "interesting experiment" soon became crystallized into an Anglo-Sanskrit Department. A. E. Gough (who was then the Anglo-Sanskrit Professor) reported in 1877 that the Department was the modern and progressive side of the Sanskrit College, and that it had a reasonable success and a liberalising tendency on the rest of Indian scholars' at Banaras. However, in that very year, the Department was abolished. It was at this stage that a controversy arose between G. Thibaut and Pramada Das Mitra on the question of the ideal Sanskrit scholar. Thibaut wanted to convert the Pandit into an accomplished Sanskrit scholar of the Western type by making his knowledge fertile in the direction of independent research. To attain this object, he thought that English should be studied as a means to understanding Western Sanskrit scholarship. By fusing Western and Eastern thought, Thibaut hoped to produce a scholar capable of using both for the general advancement of Sanskrit learning. As against this, Mitra wanted to superimpose English and Western thought on Sanskrit learning by making an Indian scholar of Sanskrit first become a finished

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Pandit and then take to English and European studies. It was thus a question of fusion vs. superimposition. Nothing, however, came out of this controversy.

11. The year 1880 represents an important landmark in the history of the Banaras Sanskrit College., For, it was in that year that the present system of Sanskrit examinations (padavi-pariksa) was first introduced. It is well known that these examinations gained increasing popularity in the course of the next few years. The tenure of Dr. Venis as Principal was marked by great activity. The magnificent Sarasvati-Bhavana was constructed for the housing of the large collection of manuscripts; the Vizianagaram Sanskrit Series was inaugurated; a large number of new scholarships were instituted; and the literary and research work of the staff grew considerably in volume. From 1918 onwards, the courses of studies in the Sanskrit College were changed from time to time. These changes often reflected the changing attitude towards Sanskrit Education of the Government and the public.

12. About the time of the establishment of the Banaras Sanskrit College, another tendency in educational policy was becoming evident in India. Charles Grant, who had been the Secretary of the Board of Trade created by Warren Hastings, wrote in 1792 a tract called Observations on the State of Society among the Asiatic Subjects of Great Britain particularly with respect to Morals and on the Means of improving it. In that work, Grant pronounced his highly damaging judgement on India, and proposed that the panacea for the moral degradation of the Indians was "the communication of our knowledge ....... by the medium of our language". Since that time, "Western knowledge through the medium of English" became a popular slogan even among some educated Indians. Apart from the controversy regarding the content and medium of public instruction, which Grant thus initiated, his efforts, coupled with those of Wilberforce, started a movement in England, which eventually resulted in the responsibility for educating the Indians being thrust on the unwilling East India Company. In his minute of 1811, Lord Minto referred to the sad state of learning in India, and attributed it "to the want of that encouragement which was formerly afforded to it by the princes, chieftains and opulent individuals under the native governments". The outcome of all these circumstances was that by the Charter Act of 1813, the East India Company was forced to recognise the education of the Indians as one of its foremost duties.

13. Section 43 of the Charter Act directed the Company to set apart a sum of not less than one lakh of rupees in each year to be "applied to the revival and improvement of the learned natives of India, and for the introduction and promotion of a knowledge of the sciences among the inhabitants of the British territories in India". The Directors of the Company thought that the objects of this Section in the Act could not be achieved "through the medium of public colleges.... because the natives of caste and of reputation will not submit to the subordination and discipline of a college". Therefore, in their Despatch of 1814, they suggested that it would be advisable

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to leave the Indians "to the practice of an usage, long established amongst them, of giving instructions at their own houses, and by our encouraging them in the exercise and cultivation of their talents, by the stimulus of honorary marks of distinction, and in some instances of pecuniary assistance". The Directors desired-obviously for political reasons-that all the work in this connection should be concentrated at Banaras, "which is regarded as the central point of the religious worship of the Hindoos, and as the great repository of their learning". Information was, accordingly, sought on "what ancient establishments are still existing for the diffusion of knowledge in that city; what branches of science and literature are taught there ; by what means the professors and teachers are supported ; and in what way their present establishments might be improved to most advantage". The Despatch further referred to "many tracts of merit in Sanskrit" on the virtues of plants and drugs and on the application of them in medicine, and to "treatises on astronomy and mathematics", and suggested that "due encouragement should be given to such of out servants.... to apply themselves to the study of the Sanskrit language".

14. Very little was actually done till 1823 in pursuance of the Charter Act of 1813 and the subsequent Despatch. Reference may, however, be made to the establishment of a Sanskrit College at Poona during this intervening period. The Maratha Chronicles tell us that, with a view to patronising learned Pandits, the great Shivaji started, at the instance of Samartha Ramadasa Swami, the institution of Daksina. The Daksina served both as charity and as a reward for learning. Persons versed in various Sastras were examined in the palace of the Peshwas at Poona, and. on the basis of that examination, the merit of a person and the amount of Daksina to be paid to him were determined. It is interesting to note that, if a Pandit produced a tradition of qualified pupils, he was given special consideration. Some eminent Pandits were granted permanent annuities, which they received even without their having had to go to Poona every year- unless, of course, they aspired to attain, through their study, a higher rank and a larger amount of Daksina. The annual expenditure involved in the distribution of Daksina amounted to about five lakhs of rupees. The institution of Daksina became very popular under the Peshwas. We are told by a contemporary writer that the news of the Daksina had spread far and wide, and learned men used to congregate at Poona from such distant places as Kashi, Rameshwar, Telangana, Dravidadesha, Konkan, Kanyakubja, Kumbhakona, Srirangapattan, Mathura, Gadhwal, Malawa and Gurjar. In order to have a competent panel of examiners, the Peshwas had to maintain at Poona quite a large number of Pandits who had distinguished themselves in different branches of Sanskrit learning. This necessarily resulted in the establishment of a number of Sanskrit Pathasalas in Poona itself and in some adjoining centres like Nasik, Sangli, Miraj, Bhor, Phaltan and Wai. In course of time, the example of the Peshwas was followed by most of their feudatories, and, even till recently, the Sravana-Masa-Daksina of Baroda used to do so much to promote traditional Sanskrit learning.

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15. After the fall of the Peshwas in 1818, the Daksina came to be discontinued by the British, but in 1821, Mountstuart Elphinstone set apart a decent sum out of the original fund, for the establishment of a Sanskrit College at Poona, that being, according to him, a sure way of fulfilling the original purpose of the Daksina. The College began with 85 pupils, who were each paid a stipend of five rupees per month, and with 18 Sastris and a Principal, and only traditional branches of learning were taught. In 1837, classes for the study of English and other modern subjects came to be opened under the same roof, the Sanskrit side of the College gradually began to dwindle, and in 1856, it was closed down altogether. Incidentally it may be pointed out that the Deccan College of Poona represented, in a sense, a revival of the old Poona Sanskrit College. The Deccan College was abolished in 1934, but resurrected in 1937, in the form of the present Deccan College Post-Graduate and Research Institute.

       




       

 
THE PRESENT SITUATION
 

1. In the course of our tours, which had been fairly extensive, we visited a variety of institutions and agencies in the country promoting Sanskrit education and studies at various levels. We had many opportunities to examine, on the background of local conditions, different aspects of Sanskrit Education of the traditional and the modem types, in Tols, Pathasalas, Gurukulas and Mahavidyalayas, as well as in English Schools, Colleges and Universities. We also visited several religious institutions such as Maths, temples, and foundations belonging to the different schools of philosophy and religion. There were also, at different centres, movements, associations or institutions organised in a non-official manner by persons interested in Sanskrit, and these ranged from private Sanskrit classes to Sanskrit colleges and-research institutes run on modern lines. With a view to obtaining an adequate idea of the extent to which the old methods still survived and functioned effectively, we visited several famous centres hallowed in history and saw individual Pandits carrying on the time-honoured practice of teaching some students at their own houses. We made the necessary enquiries with a large number of persons responsible for or actively associated with all these agencies of Sanskrit Education and Research-official and non-official, traditional and modern, big and small, and working from the preliminary stage to the most advanced stage. In this survey here, which is essentially objective in character, we have tried to present as full an account as possible of the situation as it obtains in all aspects and at all levels of Sanskrit education and studies in the country.

(i) Traditional Sanskrit Learning

2. We shall begin with the institutions occupying themselves with Sanskrit Education of the traditional type. So far as we know, no country-wide survey of these has been attempted so far. The institutions which we visited are mentioned in the log-book appended to this Report. Naturally we could not visit all the institutions of this type. They still exist in very large numbers. In Uttar Pradesh alone, there are 1.381 Pathasalas and Mahavidyalayas. Uttar Pradesh leads in this respect, and the Holy Cities of Varanasi, Prayaga and Ayodhya are practically open University Towns, if we may say so. Besides those which we visited, we could know of several such institutions and their work through the written evidence submitted by them. The total number of traditional Sanskrit institutions in the different States which we have thus taken into consideration is 181.

3. Next to Uttar Pradesh, Bengal and Bihar, particularly the Mithila region, still maintain the largest number of these traditional institutions. Rajasthan and Saurashtra, being the regions of the old Native States and Principalities, have a number of Sanskrit schools and

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colleges, each Ruler having started and maintained at least one in his State. Next come Bombay, Madhya Pradesh, Orissa and Assam. The regions of South India have served as a 'veritable haven of indigenous culture during the centuries when circumstances had become unfavour- able in North India owing to the political convulsions into which that part of the country had been thrown. In the other States-Delhi, Himachal Pradesh, Panjab, and Jammu and Kashmir-the traditional institutions are not many, though, in all these regions, there are some famous centres of such learning and there are still a certain number of traditional scholars, schools and colleges. The number of traditional schools and colleges is, however, no guide to_ the extent and intensity of the tradition of Pandit learning extant in a particular part of the country.

4. In the previous Chapter, Historical Retrospect, we have traced the circumstances under which this strong tradition-of Pandit learning became pitted against the new English education and how it began to grow weaker and weaker. As pointed out already, the authorities did not allow the traditional system either to die out or to flourish, but, by a process of nominal assistance, retained it alongside of modem education, in an unhealthy condition, ever subject to difficulty-always, open to criticism. Two circumstances averted the rot to some extent: one, the Princely States and the native patterns of life there; and the other, the new awakening in the country of a nationalistic spirit which sought to make up for the drawbacks in the scheme of education on the cultural side by founding institutions of cultural importance. Thanks to both of these, a net- work of Sanskrit colleges of a quasi-modern set-up came into being. And with the new outlook which was steadily gaining ground among the people-and particularly among those who were in charge of modern University education this conspicuous bulk of indigenous type of education could not be ignored. Therefore, in some of the former provinces, these Sanskrit Pathasalas were brought under the Department of Public Instruction, and Government examinations were organised for them through departmental associations or some other machinery, as in Uttar Pradesh, Bengal, Bihar and Mysore. In other regions, the traditional institutions were classified under two categories according to the standard of their teaching-schools and colleges. The supervision and examinations of the former were and are still being looked after by the Department of Public Instruction; the latter were affiliated to the local Universities which laid down the syllabus, prescribed the texts, held the examinations, and awarded a Diploma, though not a Degree. This latter pattern has been prevailing almost uniformly all over South India. In a few other regions, the University itself opened an Oriental Department or College, where, side by side with the M.A. classes, classes for advanced instruction in Sanskrit on traditional lines were also organised. This system is found in the Banaras Hindu University and in Lucknow. Panjab and Annamalai Universities. Even in the regions where Universities were in charge of the examinations, it was the Government which inspected the Pathasalas and gave them some grant-in-aid, however meagre it might have been.

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5. The modern Sanskrit schools and colleges, if we 'may so designate them to distinguish them from the still older Sanskrit institutions of the pre-British times, had to develop on the background of the dual set-up of the Department of Public Instruction on the one hand, and the University on the other. As these institutions had grown out of the older pattern of Gurakulas, they could not shake off certain features of the latter; and the perpetuation of these features eventually proved a great handicap to them. The new Sanskrit institutions could neither go in for the building and equipment plans nor could afford the full complement of staff and cadres of salaries of the modern schools and colleges. Except in some former Princely States, where imposing buildings could be placed at the disposal of the managements of these institutions, they, were housed in poor habitations. In almost all the places which we visited, these institutions presented a dilapidated look in their premises and surroundings. If modern schools and colleges had such buildings, the Government or the Universities would withdraw their recognition. The same applies to the salaries of the staff, which are invariably low compared to modern standards. The libraries are not well equipped. Some of these institutions, which are the continuations of the older ones, have manuscript collections, but they cannot be said to be properly looked after.

6. There is not much enthusiasm evident on the faces either of teachers or of students; and the managements in many centres do not appear to pay sufficient attention to the proper conduct and improve- ment of these institutions. Generally speaking, all over the country, in spite of the comparatively better provision available in some centres, there is a steady fall in the strength of the students in all these institutions-in some classes the number being not more than one, sometimes two or at the most three. Even in some well-established institutions, in some of the branches in which they were affiliated, there was no student offering the subject. From what we saw and heard, it generally appeared that most of the students came to those institutions because they had nothing else to do, and the free boarding and lodging or the small stipends available were the main inducements. In the course of the, discussions which we had with the teachers and the managers at various centres, we heard the same argument over and over again, namely, that the fact that this education was not able to provide to students any useful avocation in life was the main cause of the poor and dwindling strength in these institutions. We watched the teaching in some of these institutions and also put some questions to the students. As the Pandit went on lecturing, the students sat mutelycompletely irresponsive both to the exposition of the teacher and the questions put to them by the Members of the Commission. There is no extra-curricular activity of any kind in most of these institutions, except probably once a year on the occasion of the anniversary or the visit of some distinguished person. The generally prevailing lack of interest is thus vividly reflected in the actual class itself.

7. The total number of students who take the traditional exami- nation in Sanskrit is highest in Bengal, Bihar and Uttar Pradesh; on a rough calculation, about 30,000 students sit for these examinations

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annually in these three States together. So far as the actual classes are concerned, in a Bihar Sanskrit School and College, the total strength comes to about 800. But sometimes this figure includes casual students and other irregular types who do not continue ;their studies up to the examination. The casual student who studies for only a few months in the year is quite common in Uttar Pradesh. In some places where the strength is small and attendance irregular, the roll call is not possible and even the teacher is left to the mercy of ,the students. In some centres, the Sanskrit colleges allow students from the English schools and colleges, and even interested adults from among the public, to attend the classes, though they are not registered for the examination. In the Deccan and the South, such a practice does not exist; the strength is limited, but all the students attend regularly and go up to the examination. Whether the inflow and continuance of students in the different centres are regular or irregular, one thing is common all over the country, namely, that the quality of the students joining these Sanskrit Institutions is, as many witnesses and Superintendents of Sanskrit studies emphasised, regrettably poor.

8. Where the traditional institutions depend upon private endow- ments, old or comparatively recent, it is found in several cases that there is not only an inadequacy of resources but the endowments themselves are mismanaged and great difficulty is experienced in realising their proceeds. Several persons interested in Sanskrit learning, who appeared before us, gave names and numbers of Sanskrit endowments in the neighbourhood which were lying defunct and infructuous. The attention of the Commission was also drawn to more serious cases of diversion by authorities of such endowments to non- Sanskritic purposes. such as the establishment of modern English Schools.

9. Taking the whole system of traditional Sanskrit learning as we found it obtaining in different parts of the country, we might observe that there were differences in the courses, their extent and duration, and in the types of texts or schools of thought studied. There is diverse nomenclature of the diplomas awarded at the end of the examinations, and no attempt is made to define the equivalence of these diplomas. This latter fact, we were told. often hampered the employment of the Pandits from one region in another region. In some regions, the courses are properly graded in three stages-lower, middle and advanced; but in some places there is only one examination. In Bengal and Panjab there is no provision for an examination higher than Tirtha and Sastri respectively. From what we saw of the courses and syllabuses in various centres, it appeared that the Acharya of Uttar Pradesh. the Bharatiya Vidya Bhavan, Bombay, and the Tilak Maharashtra Vidyapitha, Poona, the Siromani of Madras, the Vidvan of Mysore, the Mahopadhyaya of Travancore, and the Vidyapravina of Andhra were of sufficiently high standard. As for the provision for higher post- title study, in Madras both the University and the State Government award research studentships to advanced students, and the University there has instituted the research title of M.O.L. for

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Pandits who produce a thesis. Similarly in the Banaras Hindu Univer- sity, there is provision for two post-Acharya titles, Vachaspati and Chakravarti.

10. In respect of the appointment of teachers, we did riot find any minimum qualifications prescribed for the different posts. Few teachers, if at all any, possess pedagogical qualifications. As a matter of fact, except in Panjab and at Rajahmundry and Annamalainagar, there is no provision for the training of Sanskrit teachers. In several places, qualified Pandits are employed in Degree Colleges, University Departments and Research Institutions, and there they actively participate in the higher study of Sanskrit and Sanskrit research on modern lines. While we did not come across any State which did not have a traditional Pathasala or a distinguished Pandit teacher, we did notice that, in some States, the number of the, Pathasalas and Pandits was not at all commensurate with the extent and importance of those States. Again, in some States, there are no Government examinations in Sanskrit, nor is there any high grade Sanskrit College run or aided by the Government.

11. It is highly regrettable that, on the whole, there are, about many of these institutions, no signs of a living or growing organism but only symptoms of a decaying constitution. This unfortunate state of affairs has not escaped the attention of educationists, persons interested in Sanskrit, and the Governments. Among the public and the Pandits themselves, a new 'consciousness as to the value of traditional learning has dawned, and it was a great pleasure for us to have met several of them who had firm faith in this type of learning and who were doing substantial work for its rejuvenation. It was in such ,a favourable atmosphere that the Governments of different States recently took up the question of the Tols and the Pathasalas and the lines on which they could be reorganised both from the academic and the financial points of view. It had become a matter of real concern to Sanskritists, educationists and the Governments that, while no one ,could deny the cultural value of this type of Sanskrit learning and the depth and mastery that it gave, no one could also shut his eyes to the steady falling off of the soil and background that had sustained this learning, as also to the lack of any relation of such traditional education to the walks of life and avocations of the present day and the gradual disappearance of Sanskrit tradition in the families of Pandits caused by the younger generations steadily opting for modern education. There was the sorry spectacle of the old Pandits, who were deep in erudition, but who were nevertheless unable to know how to make their learning useful to themselves and others. The problem was realised in all its seriousness by at least some of the States, and they took up the question of reorganising the Pathasala education.

12. In Bengal, there was a large number of Tols, about 1,320, of which 652 were in a better condition, while among the rest, there were some getting a pittance of a monthly allowance varying between Rs. 15 and Rs. 25. The Government (of old:, Bengal and new West Bengal) appointed three Committees to report on Tol education, in

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1923-26, in 1936, and in 1948. As a result of the recommendations of the last mentioned Committee, which the Government has accepted, grant-in-aid to Tols is increased, stipends and scholarships for students are introduced, and a few select traditional institutions are up-graded with higher salaries for staff, additional sections, research Chairs, facilities for publication, etc. The examinations for the Tols are conducted by the Vangiya Sanskrita Siksha Parishad and they comprise three grades, Pravesika, Madhya and Tirtha. Veda, Sahitya and Vyakarana, the six Darsanas, Arthasastra, Jaina, Bauddha, Saiva and Vaisnava Darsanas, Itihasa-Purana, Karmakanda, Jyotisa and Ayurveda are provided for. We visited two up-graded Sanskrit institutions, the Sanskrit College at Navadwip, the famous centre of Navya-Nyaya and Dharma Sastra, and the Government Sanskrit College and Research Department in Calcutta. The Calcutta Sanskrit College is made accessible to the University Sanskrit students also. We were particularly pleased to see the Research Department which the Government of West Bengal has added to the old Sanskrit College at Calcutta. In it there are fullfledged Chairs for research in Veda, Classical Sanskrit, Indian Philosophy, and Smriti and Purana. The difficulty of getting the right type of students, the lack of adequate research facilities, and the delay in the publication of the research work already done are, of course, not quite absent there; but this is really the kind of step which will help to revitalise the higher type of traditional Pathasalas. The total amount spent on traditional Sanskrit Education by the West Bengal Government, including the contributions of District Boards and Municipalities, is about Rs. 4 lakhs.

13. In the administrative unit of Tripura, there are 9 Tols, two of them being State-managed and the remaining State-aided, and to- gether having 80 students and 10 teachers. The annual expenditure incurred by the State in' this behalf is about Rs. 10,000. These Tols are now affiliated to the West Bengal Sanskrit Association. In the past, the Rulers of Tripura used to hold annual gatherings of Sanskrit Pandits. There is a fairly good Sanskrit tradition here, which the State proposes to strengthen by establishing a regular Sanskrit College, under the Second Five Year Plan.

14. Assam has a Government Sanskrit Examination and an Association to conduct it. The amount spent by the State on Sanskrit Education is about Rs. 80,000. There are three examinations, Adya, Madhya, and Sastri, together of six years' duration. Most of the Sastras are taught including Jyotisa, Ayurveda and Vaisnava Sastra. There are 104 Tols in Assam, but the general level of Sanskrit study and specialisation in Sastras is not high. There is no Government Sanskrit College, but the State gives a special subsidy to the College at Nalbari. In 1948, the State appointed a Committee to reorganise Sanskrit Tols. At present, in four model Tols, English is also taught. The Manipur area has one, Tol in which there are 7 teachers and 46 students.

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15. In Bihar, the reorganisation of the traditional system of Sanskrit Education has been seriously taken in hand. Like Bengal, Bihar has a Government-sponsored Association for examining the Tol students. This Association, which is constituted on the lines of a University, holds an annual Convocation for the award of the titles. The total number of Tols affiliated to the Government Sanskrit Exami- nations is 365. Out of these, reorganised courses have been introduced in 50 aided institutions. The proposed plan of the Government envisages at least one Government Sanskrit School in every District. Twelve such Schools and four Sanskrit Colleges for the four administrative divisions of the State have already been started. The total number of students studying in all these Sanskrit Schools and Colleges is about 11,000. In the general up-grading which is effected, the Principal of a Sanskrit College will be a class 11 officer, whose salary will go up to Rs. 850. If the management could give only Rs. 10 to a Sanskrit teacher, the Government would make a contribution of Rs. 50 to bring the salary to the approved scale. The Bihar Government spends Rs. 3 lakhs a year on the traditional Sanskrit Pathasalas. As modern subjects have been introduced in the reorganised courses, the Government is also encouraging the production of Sanskrit books on modem subjects by awarding decent prizes for such publications.

       



       

 
SANSKRIT AND THE ASPIRATIONS OF INDEPENDENT INDIA
 

1. A New Awakening of National Self-consciousness and Sanskrit

1. Ever since the beginning of the 19th century, when, as a result of the contact with the mind of Europe, a new renaissance of the Indian spirit had started. the place of Sanskrit came to be re- established in a new way in the intellectual and spiritual life of the Indian people. At first in the case of a few of the protagonists of the new learning through English, Sanskrit appeared to have lost its significance and importance. But its presence in the background of the intellectual and cultural life of India was never lost sight of, because Sanskrit studies were till then quite flourishing in the traditional way. There was a tendency among a certain class of over- enthusiastic students of English to be carried away from their national moorings by the flood-tide of European modernism, but very quickly a proper balance was restored. The study of Sanskrit in the Universities of Calcutta, Bombay and Madras was to a large extent responsible for this restoration of the balance. The discovery and study of Sanskrit by Europe opened up a hitherto-unknown chapter in the history of the peoples of Europe and India, and established a common Indo-European heritage for them. This fact gave to Sanskrit a new importance and prestige in the world-context. There was also appreciation of the philosophical, aesthetic and spiritual value of Sanskrit literature by European scholars. This gave a legitimate sense of pride and brought in a renewed interest in Sanskrit, particularly among our new intelligentsia.

2. The national aspirations of the Indian people became quickened during the second half of the last century when British colonialism and imperialism were for the first time realised as evil, and people began to dream of independence. With this desire for independence, the renascent Indian mind started to build up a new Weltanschauung which gave a new tone to Indian civilisation. It was a desire to synthesise the permanent and universal elements of Indian civilisation with the best that Europe could give us, both in, thought and science. Sanskrit at that time permeated all aspects of Indian life, and so there could be no question of reviving it--only there was an attempt to modernise its study. The place of Sanskrit in Indian life and in the Indian set-up was taken for granted by the nationalist workers before Independence. When Bankim Chandra Chatterji composed his National Song Vande Mataram about the year 1880, he could not have foreseen what an importance this song would later on acquire in the national movement, of which the two words, Vande Mataram, practically became the basic mantra, the Rastra-Gayatri, if we may say so. He composed this song in Sanskrit (with a few Bengali sentences within) as the most natural thing. The place of Sanskrit was so obvious that no one gave any special thought to it.

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3. Long before our Independence, some of our leaders were thinking of how best the unity of India as a single political and cultural unit could be strengthened. The English education had made us politically conscious. It was generally realised that English, though a foreign language, had helped to build up a sense of unity. But national aspirations were in favour of having an Indian language as a visible symbol of a single united Indian nation. Sanskrit was looked upon with respect, and its importance as a great unifying force was also generally recognised. But there was also the view that Sanskrit was no longer a living language; and so serious efforts were not made to revive it as a sort of common Indian speech. The wide prevalence of Hindi, in its various forms, gave to this language a position of importance among its sister speeches. Therefore, in 1921, Gandhiji, and following him the Congress also, accepted Hindi, in the last phase of our political struggle for freedom, as the prospective national language of India. After Independence, the Constituent Assembly decided that the official language of India was to be Hindi written in Devanagari script, and this was put in the Constitution. But the proceedings of the Constituent Assembly on this question were anything but smooth, and though there was a tacit agreement in this matter, Sanskrit never ceased to loom in the background. A general feeling was there that if the binding force of Sanskrit was taken away, the people of India would cease to feel that they were parts of a single culture and a single nation.

4. The readiness with which Hindi received the support of a large section of the Indian people was because Hindi appeared to make a stand for Sanskrit. Its script was the same as that of Sanskrit-the Devanagari, as adopted now as the pan-Indian script for the Sanskrit language. Besides, Hindi wanted to draw its words of higher culture from indigenous sources rather than from foreign languages, and, for this purpose, it naturally went back to Sanskrit. This was for Hindi its main recommendation, that it was, in a way, seeking to follow Sanskrit more than ever. In the meanwhile, through nearly 2,000 years of close connection with Sanskrit, most of the mediaeval and modern languages of India have become thoroughly impregnated with the spirit of Sanskrit, both in their words and in their ideas. So Sanskritised Hindi seemed to be the fitting representative for all the modern language's of India, add was looked upon as the most suitable national speech for a resurgent India; and in spite of the strong plea put forward by certain groups of people in favour of a cosmopolitan and not too much Sanskritised Hindi, by far the majority of the Indian population, if it was to give an opinion about Hindi as the pan-Indian language, would certainly underline the expression Sanskritised. For, Sanskritised Hindi alone can be easily understood in all non-Hindi- speaking areas.

5. The support of Hindi in a way meant laying stress on the unity of India through Sanskrit, even if it were through the intermediacy of Hindi. The aspirations of a free Indian people, it was thought, could be best expressed through Sanskrit, functioning through the Modern Indian Languages.

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6. In the national self-consciousness of India at the present day, Sanskrit is generally coming to the forefront. The Sanskrit name for India-Bharata-has been officially recognised. The national motto of India is a Sanskrit quotation from the Upanisads-Satyam eva jayate ("Truth alone triumphs"). The national Anthem of India, Jana-Gana- Mana, composed by Rabindranath Tagore, is 90% Sanskrit and 10% Sanskritic, and hence is understood all over India. The' Government of India have officially adopted Sri and Srimati as official forms of address. The motto of the Loka-Sabha is Dharma-cakra-pravartanaya ("For the promulgation of the Wheel of Law"). The All India Radio has adopted as its guiding principle and motto the Sanskrit expression Bahujana-hitaya bahujana-sukhaya ("For the good of the many and for the happiness of the many"). The Life Insurance Corporation's motto is Yogaksemam vahamy aham, which is a quotation from the Bhagavad- Gita, meaning "I take responsibility for access and security". The Indian Navy has accepted as its motto the Vedic prayer: sam no Varunah. The great principle of India's foreign policy is expressed by the Sanskrit term Panca-Sila. In several other departments of public life-as for instance on formal occasions like the laying of a foundation stone or the holding of a University Convocation-Sanskrit is slowly coming up, as a fitting expression of our national aspirations. In order to maintain our position in the comity of nations, the use of Sanskrit is supported as being conducive to the restoration of our sense of selfrespect.

2. The Importance of Sanskrit in Indian History and Culture

7. Sanskrit is one of the great languages of the world; and it is the classical language par excellence not only of India but of a good part of Asia as well. There is, of course, the time-honoured attitude towards Sanskrit, which holds it in a spirit of veneration, as the most ancient language of the world and as the repository of all spiritual knowledge and science. This veneration is reinforced in modern times by historical and critical study and appreciation., There is no question that Sanskrit is one of the greatest languages of civilisation; and comparable to it are. a few other great languages of the world, equally languages of civilisation which are still effective, like Greek, Chinese, Latin and Arabic. Its value for humanity in general and for India in particular is that of a great feeder language of the world-a language which not only gives the pabulum of a whole host of words and phrases. which are necessary for the self-expression of the speeches of many a modern people who have not as yet come up to the mark, but supplies through its literature the mental and spiritual pabulum as well to the peoples of the present age. Sanskrit is the speech through which the civilisation of India, ever since its formation in the Vedic Period, has found its expression for over four thousand years.

(a) Sanskrit as the Greatest Cultural Heritage of India

8. When Jawaharlal Nehru made the following observations about the importance of Sanskrit in Indial, he only reiterated the general belief

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of the Indian people, and the considered views which have been ex- pressed not only by the greatest thinkers and leaders of India, but also by foreign scholars and specialists in Indian history and civilisation who are in a position to appraise objectively the value of Sanskrit:

    "If I was asked what is the greatest treasure which India possesses and what is her finest heritage, I would answer unhesitatingly it is the Sanskrit language and literature, and all that it contains. This is a magnificent inheritance, and so long as this endures and influences the life of our people, so long the basic genius of India will continue". 

As a matter of fact, a long series of quotations can easily be made in this connection from the most eminent savants and thinkers of both India and outside India, beginning with the illustrious Sir William Jones, who in 1786 announced to the western world the great fact of Sanskrit being a language "more perfect than Greek, more copious than Latin, and more exquisitely refined than either", and indicated the place of Sanskrit and its importance, not only for India but also for the whole world.

9. The long and unbroken continuity of Sanskrit in the life and tradition of India is something unique, and excepting China, with her system of writing keeping up this historical continuity, no other country in the world can show this unbroken line of development. The Greek and the Roman world suffered from a violent break when Christianity came and snapped the chain. Similarly Egypt and Babylon also sustained the double break of both language and religion. In India, religion and language have both maintained this unbroken continuity through the ages. .

10. In this context, Sanskrit has shown a dynamic force, the force of a language that is' perennially living-it has never been static. During its long course of development and expansion, it absorbed numerous elements from the speeches current in all parts of the country. It thus ultimately attained a truly all-India character, in the building of which all the peoples of India had a share.

11. "Sanskrit", in the broad sense of the term, can very well be taken to include the entire linguistic development of the Aryan speech in India, from the Vedic period right down to the establishment of the Turks as the dominant power in North India at the beginning of the 13th century A.D. This view of Sanskrit has been the traditional view, which was accepted by the early students of Sanskrit and Prakrit in India, and also by the early foreigners like Albiruni who took to Sanskrit and Indian studies. From this traditional point of view, the spoken forms of the Aryan speech in India-the Prakrits and the Apabhramsas were never looked upon as separate languages: they were considered to be merely different styles of the same Sanskrit speech, though in pronunciation and in grammar there was a considerable amount of modification. The intelligibility of Sanskrit to the masses, who used Prakrit in their ordinary life, was the criterion which they applied. A foreign observer like Albiruni also noted that the current language of India had

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two forms-the Sanskrit, as the learned and literary speech; forming its outward, formal, and literary facade, so to say, and the Prakrits, which were not regarded as distinct from Sanskrit for most practical purposes. This is necessary to be pointed out, for, sometimes people cite, without much thought, the evidence of Sanskrit dramas to show that the women and common characters understood only Prakrit, forgetting the fact that the Prakrit speakers made their Prakrit speeches in reply to Sanskrit speeches which they followed in all the subtlety of the latter.

12. In any case, as century by century there was development of civilisation in India, we have the Sanskrit speech in its various stages and forms-the Vedic Sanskrit as in the Samhitas; the Sanskrit of the Brahmanas and the Upanisads; the more popular Sanskrit of the Mahabharata and the Ramayana as well as of the Puranas; the Sanskrit of the learned Schools as envisaged by Panini, Katyayana and Patanjali as the language of a specially educated class, the Sistas; the mixed Sanskrit of the Buddhists; the Sanskrit of the practical and scientific writings, such as those on Artha-sastra; Kama-sastra, Natya-sastra, Ayurveda. and Jyotisa; the simple Sanskrit of a newly developed type of belleslettres as in the Dramas and the simple Kavyas; the ornate Sanskrit as in the more elaborate Kavyas and prose Romances; the simple unsophisticated folk style of Sanskrit, running close to the spirit and vocabulary of the vernaculars, such as we find in the fable-books like the Pancatantra and the Hitopadesa, and in later narrative poems, and in thousands of Subhasitas or reflective and didactic stanzas and distichs, which have always been in the mouths of the people; and besides, those forms of speech which frankly 'belong to the Sanskrit orbit, e.g., the important literature in Pali and the various Prakrits and Apabhramsas. which it is not possible to understand fully without reference to their Sanskrit bases'. All these form the repository of a mass of literature which gives expression to the intellectual and spiritual advancement of India in her great creative ages. The total output of this literature (even if we were to exclude that of Pali and the Prakrits) easily transcends in extent everything which any other ancient or mediaeval literature can show. Not only has the quantity to be taken into account, but also the extraordinarily high quality of a very large percentage of it too.

13. The Indian people and the Indian civilisation were born, so Lo say, in the lap of Sanskrit. It went hand in hand with the historical development of the Indian people, and gave the noblest expression to their mind and culture which has come down to our day as an inheritance of priceless order for India, nay, for the entire world.

14. Sanskrit is, therefore, not merely a classical language which enshrines the ancient literature of India, but it is something of much greater significance. It was through Sanskrit literature, e.g., in the Vedas on the one hand and the Epics and the Puranas on the other, that the

1*The very fact that there was never any early poetry or drama as such in Pali shows that, for all such purposes, Sanskrit always functioned as the literary medium.

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Indian body politic created for itself a consistent and a comprehensive interpretation of its past and a raison d'etre and a hope for its present and its future. In the great cultural integration that was evolved, a common ideal was built up with the conception of a Moral or Divine Order called Rta and Dharma as its basis. In this ideology, everything could have its place, and place of harmony; and herein lay the wonderful power of elasticity shown by the literature of Sanskrit. It became a great force for bringing about unity among Indians who were to be brought within the evergrowing orbit of Sanskrit culture, in which all facets of thought, including certain heterodox attitudes of life and being, could also have their honoured and legitimate places. Sanskrit was the linguistic and literary expression of that great Cultural Synthesis which is identical with Bharata-Dharma, the Spirit of India, or Indianism, as it has been sometimes described.

15. The whole of India thus gradually came under the aegis of Sanskrit. Sanskrit did not suppress other languages which had merits of their own. Grammars on the Sanskrit model were prepared for the various Indian languages including those of the South. This policy of 'live and let live', and even of active support, led to spontaneous acceptance of Sanskrit.

16. Sanskrit is our great mental and spiritual link with the IndoEuropean and Aryan-speaking world to the West of India-with Iran, with Armenia, with. Europe. Sanskrit is the elder sister of Greek and Latin, of Gothic and Old Irish, and of Old Slav. The Modern North Indian Aryan Languages and the Indo-European languages outside India- Hindi, Bengali, Marathi and the rest on one hand, and English, French, Russian and the rest on the other-are cousins belonging to the same family. The very large and indispensable Sanskrit element in the cultivated Dravidian languages of South India, Telugu, Kannada, Tamil and Malayalam, is a cultural link of great value between these and the Indo-European Languages of Europe.

17. Sanskrit, as the oldest Indo-European language with a great, literature, has a unique importance even for the people of Indo-Euro- pean speech outside India. It was the inspiration from Sanskrit which had led to the establishment of the Indo-European world, and bad brought in a new conception of history. On a study of Sanskrit and its sister languages, the basic unity of the Indo-European people has been, to some extent, established'.

18. Sanskrit by its origin and its basic character links us to the West. But it has been no less a potent bond of union for India with the lands of Asia-with Serindia or Central Asia of ancient and mediaeval times

1*Cf. Rex Warner: Cult of Power (London, 1946)........ a knowledge of the common origins of our ways of thought is a desirable thing to have in a world which must unite or perish... One might, on similar grounds. advocate the teaching of Sanskrit in all Indo- European Schools". (p. 151).

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where the cultures of China and India had a common meeting place; with Tibet; with China and the lands within the-orbit of Chinese civil- lisation-Korea and Japan and Vietnam; and above all, with the lands of Farther India-Burma and Siam, Pathet Lao and Cambodia, and Cochin China or Champa, and the area of Malaya and Indonesia. Ceylon is of course a historical and cultural projection of India. In all these lands, Sanskrit found a home for itself as the vehicle of Indian thought and civilisation which flowed out into them as a peaceful cul- tural extension, from the closing centuries of the first thousand years before Christ. It found for itself new homes in the other countries of Asia as noted above. It found also a place of honour in the culture of a great and civilised people like the Chinese, and following the Chinese the Koreans, the Japanese and the Vietnamese; and also the Tibetans, and the Turks of Central Asia, and the Mongols and the Manchus.*

       



       

 
SANSKRIT EDUCATION
 

1. The question of Sanskrit Education can be conveniently considered under the following three heads :

(1) Study of Sanskrit as a part of General Education. This primarily involves the question of the place of Sanskrit in the curriculum of Secondary Schools. 1

(2) Special study of Sanskrit-as carried on (a) in the traditional manner in Pathasalas, and (n) on modern lines in Colleges and Universities.

(3) Study of Sanskrit as an essential complement to the higher studies of certain other subjects, such as Modern Indian Languages, Ancient History, Indian Philosophy, etc.

1. Sanskrit in Secondary Schools

2. As has been pointed out already, it was only after the modern Universities under English auspices came in and schools of the modern type began to be established that the doors of Sanskrit were opened wide for all. Following the curriculum of the University of London, the Universities of Calcutta and Bombay made a classical language compulsory for those who would sit for the "Entrance Examination", which enabled students to join a College for University courses. Naturally enough, this classical language, in the case of the majority a students used to be Sanskrit. The University of Calcutta for a good number of years had a very wide jurisdiction. It included not only Bengal but also Assam, Bihar, Orissa, the United Provinces (the "North-Western Province", as they were known during the second half of the last century, now Uttar Pradesh), Panjab and Ajmer, as well as Burma and Ceylon. Throughout this wide area, Sanskrit studies necessarily found a place in the school, and students began to read Sanskrit as a compulsory subject'. In Bombay University, whose Jurisdiction was much smaller, Sanskrit was equally compulsory. In Madras, Sanskrit was not made a compulsory language, but it was one of the optional. languages, and boys and girls in Madras University could take up either Sanskrit, or Telugu, Kannada, Tamil or Malayalam. This introduction of Sanskrit to a very large number of people in the country has produced most

1*The term "Secondary School" used in this chapter and elsewhere in this Report implies, according to the latest nomenclature, the last four years of the integrated Elementary (Basic) education and the three years of Secondary education proper, together corresponding to the age-group 10+ to 17+.

2*Muslim students would take Arabic or Persian, Anglo-Indian students Latin or Greek, etc.

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excellent results. For we have had, due to this, a large number of eminent Sanskrit scholars from all classes of society, all over the country, who have helped largely to popularise the knowledge of Sanskrit and the content of its literature.

3. The fact remains that Sanskrit was a compulsory language for the Entrance Examination in two of the biggest Universities in India. But from about a couple of decades back, the regional languages began to acquire some prominence, firstly, because of political movements spreading to the masses; and secondly, because the masses, who were gradually becoming literate, used their mother-tongues. In the mean- while, modern Physical Sciences were coming to the forefront; and as their importance began to be recognised in education, Sanskrit slowly came to be looked upon with disfavour, particularly by those who would go in for pure scientific studies. Sanskrit thus fell between two mill-stones the rising regional languages on the one hand, and scientific and other modern subjects on the other. The result has been that there has developed a general tendency towards making Sanskrit just an optional subject.

4. More recently, another great rival of Sanskrit has appeared in the form of Hindi. Hindi has been given a constitutional status as an Official Language of the Indian Union, and the State Governments are required to implement this language policy. There is, therefore, an insistence upon a general knowledge of Hindi for all our school stu- dents throughout the whole of India. A certain number of periods in the school time-table must be given to Hindi; and since these periods would not be squeezed out from the mother-tongue, or from Mathematics and the Sciences, or from subjects like History and Civics, Sanskrit had to yield place for Hindi.

5. It is, indeed, a sad irony that a case should have to be made out for a compulsory study of Sanskrit in Secondary Schools in India. Of late, a tendency to challenge the place of the Classics in modem educational system is becoming increasingly apparent everywhere. The usual contention of the critics is that "it is unfortunate that in these times, when so many new paths are becoming opened up before mankind, when scientific developments hitherto beyond the reach of man's imagination have been made possible, when opportunities for power over the material world as yet undreamt of have been set within man's grasp, there should still be found men of intelligence and learning whose eyes are turned backward rather than forward". The importance of Sanskrit and the aspirations of Independent India in respect of it have been fully set forth in the previous chapter. Very little, therefore, need be said here again to emphasise the value of Sanskrit Education to Indians. It is true that new paths are being opened up before mankind, but it is equally true that even a modern scientist cannot completely cut himself off from the Past. Very often he has to follow in the trail blazed by his forefathers. The present is after all the continuation of the past. It has been well said that- our ancient texts supply us with a record of completed experiments-experiments with the material world as also with humanity. It is on the basis of the result of these experiments that we decide what

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new experiments are to be undertaken. All these records, therefore, are of basic importance, and their antiquity does not adversely affect their validity, particularly when they have their lessons for the present. After all, human nature as such-has not changed. By disregarding Sanskrit (or the Classics in general), we shall be only disregarding all the valuable experience accumulated through centuries. And, does not Sanskrit, as much as Western civilisation, offer a necessary norm with which to compare our own achievements ? It is only against the background supplied by Sanskrit that we are enabled properly to understand and appreciate our national culture.

6. It is said that one of the fundamental aims of education should be "to give a knowledge of the best and the noblest things that were said or done in the past". If that be so, no system of education in India can afford to deny Sanskrit its rightful place, without being untrue to itself. As a matter of fact, so far as Indian education is concerned, Sanskrit may not be counted merely as one of the numerous subjects of study; it must rather be regarded as constituting the foundation of all humanistic subjects. Of course, for Indians, there is something more in the study of Sanskrit than its antiquarian or historical interest.

7. Some have, however, argued as, follows. It may be conceded, they say, that the study of Sanskrit must form an integral part of liberal education in India. But What should be the content of that study ? Would it not suffice if pupils became acquainted with Sanskrit thought and culture, without being taught the Sanskrit language itself ? A graded course in the history of Sanskrit literature and culture may be made compulsory for every Indian student. A modern Indian language can very well act as a bridge between Sanskrit thought and the modern student. Is it not possible to appreciate the philosophy of the Gita or the beauty of Kalidasa, without being able to conjugate verbs and decline nouns in Sanskrit? This contention is valid-but only up to a point. No serious student would subscribe to the view that a piece of literature could be understood correctly or appreciated fully merely through a translation. If, on the other hand, one could read the Upanisads or Valmiki in the original, his understanding of them would be deeper and keener, and, consequently, his appreciation truer, more intelligent and more sustained. Particu- larly is this so in the case of Sanskrit literature.' It will be agreed that the real appreciation of literature depends on the knowledge of the language of the original, for, "translations are rarely anything but a shadow of the original". They may perhaps give us the content or even some general impression of a work-. But the excellence of classical literature, particularly of poetry, lies not only in the content but also in the form. The sublimity, sweetness, precision and conciseness of the Sanskrit language are really inimitable. While emphasising the desirability of every boy and girl in India possessing at least an elementary knowledge of

1*Attention may be drawn in this connection to the following observations of Keith: "..... there is no doubt that the effects of different sounds were more keenly appreciated in India than they are by us ..... The result, however, of this achievement (namely. wedding sound and meaning) is to render any translation useless as a substitute for the original ...." (A History of Sanskrit Literature, p. 195).

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Sanskrit, Gandhiji also had discountenanced the suggestion that a translation could serve the purpose of the original. By way of an example, he had pointed out that it was impossible to translate the Gayatri adequately. In his view, the Gayatri possessed a sense which would defy translation. "And", he asked, "how can the rhythm of the original mantra be transmitted to the translation ?".

8. It would certainly be a good idea to include, in the subject of Social Studies in Secondary Schools, some account of the Thought and Culture embedded in Sanskrit, to enable the student to have some notion 'of what India has stood for from very ancient times. But that will not be a proper and adequate substitute for the teaching of the Sanskrit language, because Sanskrit, even some elementary knowledge of it, will, as wide-spread experience all over the country has shown, prove to be the gate-way for a little more intimate acquaintance of the national spirit through the literature enshrined in it.

9. The study of Sanskrit in modern schools is often objected to on the score of that study not being useful. It is true that the pressure of time and money on the one hand, and the claims of a large number of subjects as constituting the necessary minimum of General Education on the other, are likely to compel us to prune and select and give priority to such subjects as yield quick returns and material gains. But educationists must take a longer and wider view. Sanskrit may not yield tangible material results, but it does influence, in an intangible manner, the moulding of the character and the personality of a pupil. For Sanskrit does not possess merely an academic or even a purely intellectual interest: it is a Way of Life. As more than one witness emphasised, Sanskrit Education ensured a correct evaluation of life., While all plans for improving the economic welfare of the people and for stepping up production must be promoted, it should also be borne in mind that the people, who are called upon to play their part in these plans, should have something more than material considerations to sustain their spirit and activity, a soul-force and certain ideals in individual and corporate life which they as members of a civilized nation should cherish. It is incumbent on the State to strengthen-the nation on the spiritual side also, and give a fillip to those artistic and cultural developments which enrich the life of the people and add a zest and relish, to it. All this can be best achieved, in an indirect way, by promoting the study of Sanskrit. It is not at all a sound educational policy, which demands that every subject of study should be "paying", in a materialistic sense.

10. Apart from this intrinsic value of Sanskrit. its study is bound to have a salutary effect on the study and development of most of the Modern Indian Languages. The importance of Sanskrit from this Point of view had been recognised even as early as the thirties and forties of the last century, as is clearly evinced by the views of foreign observers like Frazer and Wood, quoted in a preceding chapter. Care must, however, be taken to see that the study of Sanskrit is not conducted in isolation. Pupils must be taught, to correlate Sanskrit with the regional

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languages which they are required to study, in such a way that they can pass from the ancient world to the modern and back again with an unconscious ease. It has been the experience of teachers of English and French in England that even a one-year's training in Latin constitutes a very valuable preparation for a fruitful study of these two languages. The same can be said-with much greater relevance- regarding Sanskrit and Modem Indian Languages.

11. There are. also some considerations of a more practical nature. It is the experience of many teachers that the training acquired by a pupil in the course, of the study of Sanskrit stands him in good stead even in the study of other subjects. It may not be impossible to demonstrate statistically that men trained in the Classics have achieved remarkable success in conspicuously diverse fields. Most of the great statesmen of England and other European countries during the past few centuries were Classical Scholars. The basis of the very efficient Chinese Civil Service for over a millennium was an education in the Chinese Classics. A proper study of Sanskrit (or the Classics) involves the exercise of various mental faculties and helps the simultaneous development of memory, imagination, aesthetic appreciation and precise method. The study of Sanskrit also engenders in pupils a serious, scholarly and purposeful 'attitude towards the study of other subjects as well.- Several teachers, whom this Commission had interviewed, testified to the fact that nonSanskrit students often benefited through contact with Sanskrit students.

12. It is sometimes argued that, though it is certainly desirable to introduce Sanskrit as a compulsory subject in Secondary Schools, it would not be quite practicable to do so. For one thing, it is averred that Sanskrit is a difficult language. And particularly when, with the spread of literacy, different types of pupils are going to Secondary Schools, Sanskrit is likely to prove a serious handicap to at least some. Let it, however, be pointed out at the outset that no subject is easy or difficult in itself, but teaching makes it so. Secondly, to speak of "types" of pupils where General Education is concerned, is educationally not sound. And are we not really overdoing this bogey of a subject being "difficult"'? This Commission feels inclined to agree with many educationists who, in their interviews, expressed the view that the tendency of simplifying the courses of studies, on every possible excuse' which was becoming increasingly apparent now-a-days, would prove academically most harm- ful in the long run. As a matter of fact, modern educational psychology admits that "it is as evil not to stretch the wits enough as to stretch them too far" and that "the plastic mind of youth is better filled than left empty". It has become almost a common place to speak of the dreariness and drudgery of Sanskrit grammar, but the experience of a large number of teachers of the Classics, both in India and Europe, is that young children positively like their grammar work and stand in no need of the unnecessarily elaborate artifices devised by some "course" to sugar a pill that is really not unpalatable. It is, of course, possible to avoid the routine drill in formal grammar, which is a part of the basic technique

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of Sanskrit or any Classical language, being made unnecessarily laborious and distasteful. Moreover, it is now generally agreed by educationists that learning by rote in no way hampers the intellectual growth of a child.

13. There is another argument, which is often advanced against the study of Sanskrit being made compulsory in our Secondary Schools. How much Sanskrit, it is asked, can a boy study in the course of three or four years ? Is the smattering which he thus acquires likely to serve any purpose-except, perhaps, giving a kind of sentimental satisfaction to some ,enthusiasts for Sanskrit ? Is it not more advisable to have a few students specialising in Sanskrit than to have many becoming acquainted with it in a superficial manner ? The fallacy of this argument is quite apparent. The aim of education-particularly of General Educationcan never be ',thorough knowledge or nothing at all". Provision must certainly be made even in Secondary Schools for a specialised study of Sanskrit. But the Compulsory General Course in Sanskrit would be intended mainly to give a pupil the necessary inkling into his cultural past, to arouse in him an interest in the language and literature of his ancestors, to afford him a wholesome training of mind and character, and to inculcate in him real respect for pure learning. Nobody ever thought of making every school-boy a miniature Pandit. At the same time, it should be realised that, only when the number of persons possessing a general acquaintance with Sanskrit increased, a few specialists in Sanskrit could arise from among them. The base of the pyramid must always be sufficiently broad.

14. In this connection, some educationists have recommended what is populary known as the Downward Filtration Theory. They suggest that if only a few persons studied Sanskrit-and studied it well-their knowledge could trickle down to people at large through the channels of the regional languages. As, however, experience has shown, such exclusiveness, which aims at keeping the masses away from a direct contact with a specific kind of knowledge, often creates among them an attitude of distrust, and the ultimate result of it all is bound to be unwelcome to liberal-minded social thinkers. The identification of Sanskrit with either a particular social class or a particular kind of knowledge cannot but harm the growth and expansion of its study.' The sooner the minds of people are purged of any vestiges of such notions, the better will it be for the future of Sanskrit studies. Thanks to modern Schools and Colleges, Sanskrit is now accessible to all, and should for no reason whatsoever be confined to any select group or class.

15. From what has been said above, it would be seen that there is a very strong case for Sanskrit being made a part of the compulsory core curriculum in Secondary Schools. It must, however, be made clear

1*It may be pointed out that even in the past, except for some portions of the scriptures, the entire literature of Sanskrit was open for study to all communities. It was, indeed, very heartening for this Commission to see that even today quite a number of non-Brahman pupils were pursuing Sanskrit studies. In Kerala, one of the biggest Sanskrit Colleges is an institution run by a Christian gentleman and his family (the Kuriakkos family) at Pavaratti.

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at this stage that, on academic grounds, Sanskrit may not be made com- pulsory for certain classes of students. There should be a certain latitude given to some students in exceptional cases, and those students, who are not within the atmosphere of Sanskrit, should be permitted, if they so choose, to take up some other classical language. For instance, students whose mother-tongue is Tamil may take up Sanskrit or Old Tamil, those whose mother-tongue is English may take up Latin or Greek; and Urdu students may take up Persian or Arabic.' It should be borne in mind that whenever there is a reference in this Report to Sanskrit being made compulsory, such exceptions have always to be presumed. Barring exceptions like the above, Sanskrit should be made compulsory for all students in Secondary Schools.

16. One need not fight shy of the element of compulsion involved here. It is, indeed, wrong to suppose that compulsion invariably breeds distaste and unpopularity. Something has to be made compulsory, because no one would ever think of leaving the choice of subjects to the immature judgment of a child. As Dr. Radhakrishnan once said, the aim of education should be not only to teach a boy what he wants but also to make him want what we teach him. If it be agreed that Sanskrit must form a part of the necessary minimum of General Education, as much as General Science or Social Studies, educationists must give a bold and definite lead in this respect without yielding to popular prejudices. Shri Jawaharlal Nehru said recently:........ I would personally like as many Indians as possible to know Sanskrit which is the very basis of our culture. I see no difficulty about all this. The more languages one knows, the more one knows one's own language. Where is the element of force about this ? If we ask a child to learn arithmetic or geometry, is it force ?".

17. While the Commission was still examining the question of the place of Sanskrit in the scheme of Indian education, the Government of India announced a formula relating to language study in Secondary Schools, and called upon the States to implement it. According to this formula, which is popularly known as the Three-Language Formula, every pupil in a Secondary School will be required to study-as a part of the core curriculum-three languages, namely,

(a) (i) Mother-tongue,

(ii) or regional language,

(iii) or a composite course of mother-tongue and a regional language,

(iv) or a composite course of mother-tongue and a classical language,

(v) or a composite course of a regional language and a classical language;

(b) English or a modem European language;

1*We may also mention Old Tibetan and Avesta and Pahlavi as accepted classical languages for this purpose.

       



       

 
TEACHING OF SANSKRIT
 

(i) Introduction

1. There is a wide-spread impression-and many witnesses con- firmed that impression-that Sanskrit is a very difficult language to acquire, and a vast amount of effort is required to master it sufficiently well to read advanced texts by oneself. A language that is not in common use is, indeed, somewhat difficult to learn. But it is needlessly made more difficult because of wrong and unsuitable methods of teaching it. On the basis of the evidence tendered before us by a number of experts, some of whom were teachers of long standing and some who had evolved special methods of teaching the language, and on the basis of our own observation of the teaching in the Pathasalas, Schools and Universities, we think that there is considerable scope for rationalisation in this regard. Such rationalisation would result in increasing the interest in learning Sanskrit and in improving the standard of Sanskrit scholarship at various levels.

2. The question of method of teaching has to be considered in relation to the capacity of the student at different stages and the degree of proficiency aimed at. What is suitable for the senior student in the College or the University may be quite beyond the High School student; what is quite proper for the Pathasala at various stages may not suit the University student. The Astadhyayi of Panini is, indeed, a wonderfully precise and well-tried instrument for teaching the Sanskrit language. But to prescribe it, even in the attenuated form of the Laghu-Siddhanta-Kaumudi, for a beginner, is a sure way to create aversion in him for Sanskrit. It is necessary to evolve suitable methods for the different types of students. The aim must be to achieve optimum results, at each level, with relatively less effort. The great consideration is to sustain the interest of the student in such a way that he takes to Sanskrit with zest and enthusiasm and is spurred on to greater effort.

3. The principal question in respect of the teaching of Sanskrit concerns the relative merits of the two different systems of Sanskrit education, namely, one associated with modern Schools and Universities, and the other with traditional Pathasalas or Tols. Can their good points be combined, and, if so, how and in what measure? A correct answer to this question should have far-reaching consequences on the future of Sanskrit learning in the country. Each method, direct or indirect or some other, properly evolved and adjusted, has its legitimate use. At the higher levels, there is need for combining and mutually intensifying the traditional method of the Pathasalas and the modern critical and historical method in vogue in the Univer- sities. We may classify the types of students as under :--

I. (a) The general student in the Secondary Schools who would be reading Sanskrit as a compulsory subject either inde- pendently or as part of a composite course in languages (vide our recommendations in Chapter V);

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(b) The student at the Higher Secondary School stage who has offered Sanskrit as an optional subject.

II. The student at the University level.

Ill. The student in the Pathasala or the Tol (old type or reorganised):

(a) at the Prathama and Madhyama stages

(b) at the Tirtha or Sastri and Acharya or Siromani Title stages.

4. As a large percentage of students would finish education with the school and would enter life or take to professional. courses, it was necessary to see that the content of and grip over Sanskrit given to them at the school stage were sufficient to help them later, if they wanted to keep up or improve their Sanskrit privately. The teaching of Sanskrit at the school stage should also keep in view the fact that it would form the basis of the superstructure of the Collegiate study of Sanskrit'.

5. Quite a number of pupils may opt for Sanskrit as one of their special subjects of study. It is on this class of students that University Sanskrit Education really depends. Correct and adequate steps must be taken to ensure a sound knowledge of Sanskrit for them, For, it is not only the Department of Sanskrit, but also the Depart- ments of Ancient Indian History and Culture, of Philosophy, and of Modern Indian Languages which look to them as their prospective students.

(ii) The School

6. One of the questions to which the Commission devoted special attention in the course of its interviews and visits was that of teaching methods. The subject of Sanskrit teaching, however im- portant, has not engaged the attention of authorities or scholars ade- quately. In only a few places, such as the Banaras Sanskrit College, the Andhra State, and the Annamalai and Panjab Universities, they have introduced short courses in Teachers' Training for Sanskrit Pandits. While, in the West, the question of teaching the Foreign and the Classical languages has exercised the minds of educationists, and several studies have been published on the methods to be followed in that connection, in India, Sanskrit scholars, despite their enthusi- asm, have unfortunately not directed sufficient attention to this sub- ject.

7. So far as we are aware, there are a few papers on the problems of language study in the schools in which the place of Sanskrit is also discussed; and, on a larger scale and in a more detailed manner, there are a few books which deal with the subject of teaching

1*Quite a large number of teachers emphasised the point that there was a great hiatus between the standard of Sanskrit at present taught in Secondary Schools and that presupposed by the University courses in Sanskrit.

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methods in Sanskrit: A New Approach to Sanskrit by Bokil and Parasnis, who have also brought out graded text-books; The Problem of Sanskrit Teaching (Samskrta-Anusilana-Viveka) by G. S. Huparikar, which is in Sanskrit and English; and Sanskrta-Siksa-Vidhi (in Hindi) by Gaurisankar. Huparikar's work brings together all the material in the methodology adopted by the ancients in their exposition of the different Sastras of Pada, Vakya, Pramana and Vedanta which can be used to deduce pedagogical principles. He advocates a synthesis of traditional devices and the ideas which modern educationists of the West have put forth. A cursory view of ancient literature shows that works like the great Bhasyas imply the method of discourse. On the other hand, the literature that has grown in the form of guru-sisya- samvada shows the question-and-answer method and the more active participation by the pupil; pari-prasna was always insisted upon on the part of the pupil. That the Indian Teacher put forth all effort not only to explain well, but to see that the student grasped and entered into the subject and felt the glow of understanding is borne out by the following observation of the Chinese Pilgrim, Hiuen Ts'ang

    "These teachers explain the general meaning (to their disciples) and teach them the minutiae; they rouse them to activity, and skilfully win them to progress; they instruct the inert and sharpen the dull. When disciples, intelligent and acute, are addicted to idle shirking. the teachers doggedly persevere repeating instruction until their training is finished." 

8. The commentaries, particularly on the major Kavyas, really constitute the earliest and the best records of the method and scope of the general linguistic and literary education which the ancient In- dian boy had at the early stages of his schooling. One finds here set forth the method of syntactically construing the passages, the meanings of the more difficult words, the grammar of the more diffi- cult usages, and finally something of the rhetoric and literary appeal of the verse. In the explanation of these texts of the early school curricula, ancient teachers followed two methods which have been styled dandanvaya and khandanvaya, answering roughly to synthetic and analytical modes of construing a complete passage. which has a simple core to which adjectives and adverbs and subsidiary sentences hang. The latter method is also known more popularly as the akanksa method, in which the main verb is first taken hold of, and, by means of a series of questions, the subject, its attributes, the object, the adverbs and other parts of the passage are drawn out. Pandits in Tamilnad follow this method even now. This question-and-answer method certainly helps to make the student an active participant in the process of learning, instead of a mere passive listener.

9. Attention is generally turned to methods of teaching a lan- guage, not when that language is in a flourishing state, but only when it is in a new situation and 'its former adherents turn to some other language, or when fresh types of learners have to be taught. It is,

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therefore, only in the later ages and in the Muslim period, that we find some Sanskrit writers devoting attention to the question of evol- ving easy methods of teaching. A full search has not been made by scholars of manuscripts of works useful for an investigation of the subject of Sanskrit pedagogy, but a few telling examples have been noticed: The Sloka-Yojanikopaya of Raghurama; the Anvava-prabodha of Omkaradasa, who deals with the dandanvaya and the khandanvaya methods; and a few commentaries on the standard mahakavyas written from the point of 'View of a beginner. Mention may be made. in this connection also of the Ukti-vyakti-prakarana of Damodara Pandita (early 12th century), which uses a local language (Old Avadhi) for teaching Sanskrit, and the Mugdhavabodha-Auktika (written in 1394), which uses Old Gujarati for explaining Sanskrit grammar. At the end of the 16th and the beginning of the 17th century, Varadaraja wrote the interesting work called Girvana-pada-manjari, in which, surprisingly, he incorporates many of the modern ideas that we have in teaching: the direct method, questions and answers, and easy conversational style;proceeding from the known objects and the words and ideas of common activity; avoidance of difficult verbal forms; and use of participles.

10. When Sanskrit came to be first taught in modern English High Schools, the educationists were all naturally preparing the teaching materials on the basis of those obtaining in the West. The first books to come into the field and to gain wide use for starting Sanskrit teaching from the lower secondary stage onwards were: Iswar Chandra Vidyasagar's elementary grammar and graded readers of Sanskrit (1851 onwards) and R. G. Bhandarkar's Sanskrit Books I and II (1864- 68). Bhandarkar followed the plan adopted in the West in teaching Greek and Latin, and gave graded exercises of grammar, vocabulary and translation, His books were later rendered from English into some modern Indian languages and came to be used very widely. On more or less the same model were written Kale's lower and higher grammars; and also the easier book, Apte's Guide to Sanskrit Composition. In course of time, it came to be felt that still easier introductions to Sanskrit could be prepared. Consequently, for use in lower classes, in many parts of India, easy Sanskrit Primers, adopting the plan of English and Vernacular text-books, were produced. These textbooks started with the introduction of simple words, the learning of which was facilitated by corresponding pictures of the objects. Simple sentences were framed at the end of each lesson; short fables were added; but, side by side with these, use was also made of a simple book of grammar, giving mainly declensions and conjugations.

11. It is-necessary, at this stage, to deal with memorisation. The concept of memory cannot be divorced from the concept of knowledge. Retention of ideas and their recollection and use, and even the process of thinking, are all bound up with memory. At the early stages, the learning of the alphabet, the picking up of Arithmetic-addition, substraction and multiplication-the spelling of words, all these are based on memorisation. Discontinuance of memorising only leads to weakening of the urge to gain knowledge among the young. At any rate, criti-

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cism of me morisation cannot be valid in respect of the early stages; it may be valid only in respect of mechanical cramming in the higher stages. In the case of Sanskrit, which is not spoken like the mother- tongue and which one does not hear falling on one's ears from all around, the parts of this speech have to be picked up from books or from special teaching. While in the case of the mother-tongue or other spoken languages, which one often hears, the child picks up the spoken forms first from the tongues of living speakers and goes later to a book only for a scientific grasp of its composition, in the case of Sanskrit, the child has to resort to the book or the teacher from the very beginning In ancient India, whatever method was used, it was easier to learn Sanskrit because there was far more of a Sanskrit environment, at home and outside, and the opportunities for the child to get by the ear chunks, so to say, of actual spoken Sanskrit were amply available. The case of the present-day students of Sanskrit is more difficult; and hence the need for him to do a little more memorising than students of the other spoken tongues. Memorising has been the backbone of Sanskrit education, as much as of any other ancient system of education. The Vedic texts and the greater part of Sanskrit literature were handed down by oral tradition. Memorising was the practical way of making a branch of knowledge part and parcel of one's being, of making oneself one with that knowledge. Hence the learning, that was in written books. was considered less useful; pustakastha vidya was always derided, the kanthagata vidya was praised. At its best, the ancient system produced true walking encyclopaedias.

12. Even in modern times, educationists do advocate memorising at particular stages and for particular types of the material taught. We would, therefore, suggest that memorising should not be frowned at and that it should be judiciously employed at different stages, both earlier and later, and for particular types of the material taught. The paradigms of declension and conjugation of Sanskrit come under the category referred to above, and all that can be said in caution is that, when making the students get them by heart, he may also be, according to his age and receiving capacity, taught to grasp intelligently the principles behind those paradigms, so that he may develop enough initiative to apply them to other stems and roots and not shy at venturing forth into the developed forms of stems and roots not memorised by him. Whatever simplification of language or grammar or teaching method a gifted educationist might evolve, there is no getting away from a certain quantum of memorising. This we want to emphasise, as, with a certain unreality, there goes on an indiscriminate decrying of memorising, which has adverse repercussions on the very growth of the intellect and learning habits of the modern child. Memorising in Sanskrit has its compensations. If the paradigms are dry, the Subhasitas, which one learns by heart in the early years, become his friend, philosopher and guide all through his life and equip him in his life and public activity with ready wit and wisdom. And if a Sanskritist cultivated memory for the verses of Valmiki and Kalidasa or for the rolling symphonies of Bana, they would prove a never-failing relaxation and delight to him.

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13. Most of the modern ideas on the question of teaching of languages have been dealt with in the book A New Approach to Sanskrit already referred to: the new direct method, employment of the conversational style, proceeding from the known to the unknown, and the use of other aids like illustrations and visual charts, auditory supplementation through demonstrations, dialogues, scenic enactments, etc. The principle of taking the child from the known to the unknown does not consist merely in using familiar objects and ideas of daily activity at home and outside. It also includes the pressing into full use of the Sanskrit vocabulary which is already immanent in the mothertongue and which has only to be identified afresh or pruned and polished where necessary for the child. The Commission would like to reiterate this, that, to the Indian child, Sanskrit is not a different language like English-it is flesh of the flesh and bone of the bone of the child's mother-tongue, and even as the child learns his- or her mother-tongue, he or she is learning some Sanskrit.

14. However, the Sanskrit teacher must not concentrate on this only. For, knowing more words is not all in all. The syntactical connections are more important, and they cannot be taught except through inculcation of some grammar. Declensional and verbal forms should first be taught as fully fledged parts of speech rather than as stems, roots and terminations. Both in declensional and conjugational forms, simpler ones should be taken first. Instead of teaching pure grammar, which gives only bits of the speech in isolation, the whole live speech should be given to the student, and grammar taught as a complement to it.- This policy of applied or incidental grammar should be pursued up to a stage when the student gets a sufficient quantum of the language and is in a position to discover for himself the similar and dissimilar forms, on the recognition of which his desire to know the underlying principles of these similarities and dissimilarities would naturally grow.

15. Whether they teach actual language or grammar, the Sanskrit teachers should bring to their work a real interest and enthusiasm, and harness all such modern aids as have come to be handled in the teaching of English and other languages. The introduction of newly designed exercises, including oral recitations and dialogues and competitions therein, preparation of charts and exhibits, etc. are devices, which would form both an education and a pastime, and should be employed along with the orthodox exercises in translation and composition. The extra-curricular activities should be made to supplement the class-work; it is a matter of common experience that, in dramatic productions and the rehearsals conducted therefor, students get a rare opportunity to handle spoken Sanskrit and to develop a taste and ability for speaking in Sanskrit.

16. Witnesses uniformly stressed the point that, at the present stage of Sanskrit studies, the foremost need was to bestow thought on the changes needed in the teaching methods adopted, so that learning Sanskrit, which has long been stigmatised as difficult, could be made

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easy and interesting. Both Pandits who taught in Pathasalas and Sans- krit Degree-holders who taught in Schools should, in the opinion of this Commission, undergo a pedagogic course in Sanskrit teaching. Such a course, the Commission recommends, should be organised as a full one year's course in a regular Training College. If due attention was paid to this question by recognising Sanskrit Teaching as a special subject of study and investigation, many new ideas would suggest themselves and experiments could be carried on in teaching methods, along the lines of modern researches.

17. On the question of medium of instruction, the Commission made extensive enquiries. The bulk of the opinion was that, in 'the school stage, it was no longer advisable to continue to employ the English medium for teaching Sanskrit. The consensus was that the mother-tongue or the regional language should be used for this purpose. In fact, the young student would learn Sanskrit quicker and in an easier and more natural way if the mother-tongue was employed as the ,medium of instruction. It was, however, suggested by some witnessesand the Commission also agrees with that suggestion-that, as part of the direct and conversational method to be employed, Sanskrit should also be used now and then.

(iii) Teaching of Sanskrit in Colleges

18. The modern collegiate study of Sanskrit has its chief characteristic in its historical and scientific approach. It is certainly not intended to provide for a soft course by by-passing the difficult Sastras, though, on account of the limited time available and the multiplicity of other subjects which a college student is expected to pursue, substantial provision for Sastraic study cannot naturally be made in colleges. There is a fairly wide-spread notion that a graduate or even a Master of Arts in Sanskrit has but a superficial acquaintance with the Sanskrit language and literature. This is not wholly true. Quite a number of Masters of Arts in Sanskrit can compare favourably with Siromanis, Sastris and Acharyas in their knowledge of Sanskrit. A specially gifted University student, who cultivates the Sastras for some years, should even prove the better scholar. It remains true, however, that the average University student is not able to acquire a mastery of the language or a deep knowledge of the Sastras. It is, indeed, doubtful whether he would be able to read and understand any of the higher Sastraic texts by himself.

19. There are certain contributory causes for this state of affairs. Firstly, in modern schools and colleges, Sanskrit is not studied exclusively, but pursued along with a large number of other subjects. Secondly, the better type of student is not normally attracted to the study of the Humanities in general. Sanskrit and Philosophy are the worst sufferers in this respect. Thirdly, the grounding in Sanskrit which a student gets in the Secondary Schools is poor and shaky. A good superstructure cannot be raised on such rickety foundations. If our recommendations in connection with the teaching of Sanskrit in the Secondary Schools are accepted, the University standard will improve very considerably.

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20. It is also necessary that the syllabus of studies in Sanskrit for the higher University degrees include Sastraic texts and not merely texts of general literature. M. A. courses in some Universities no doubt do comprise Sastraic texts, but the authorities should see to it that the intended end is achieved by providing for the adequate teaching of these texts by teachers qualified in Sastras. In the course of its tours, the Commission observed that, in some places, advanced Sastraic texts were included 'in the M. A. syllabus, but the Departments were not helped to provide for their proper teaching.

21. It is usually seen that, for securing a pass at the examination, student relies upon notes and translations and keys and cribs. With meagre knowledge of the text, but with the generous help of the notes, a candidate can secure high marks. Sanskrit is not taught through the medium of Sanskrit, but generally through English. The average student seldom attains fluency in speaking or writing Sanskrit, and naturally so, because the syllabus and the methods of teaching do not comprehend these among their aims. It is absolutely necessary that a student acquires some mastery of the language. It is legitimate to expect that a University Degree in Sanskrit should carry with it some ability to speak and write in that language. The increased use of Sanskrit as the medium of instruction in Sastra- subjects, as also extra-curricular Organisation of Essay-Competitions, Speaking-Contests, Dramas, etc., would prove of great help in realising this objective.

22. One of the distinguishing features of Sanskrit teaching in modern colleges is the emphasis put on the critical appreciation of Sanskrit literature and its contribution. Obviously this kind of critical and historical study is not expected to be pursued at-the sacrifice of the actual study of the texts themselves. However, there is the fact that the University Sanskrit education tends to give the student more about the subject or the text (its historical background, the different views of scholars regarding it, etc.) than the text itself, thus making his knowledge external and not direct and intense. The remedy obviously lies in fostering the intensive line-by-line study of the texts, literary and philosophical, to the greatest extent possible at various levels. The teaching of selected portions of basic texts in the Panditic way would give a new dimension to the Sanskrit teaching in the Universities. This is in effect the introduction of the traditional method of the Pathasalas in the Universities. It is quite possible that, with a keener understanding of the texts, combined with critical and historical outlook, the University student will in the long run prove superior to the mere Pandit in his own field.

23. In many Universities (such as Madras, Banaras, and Calcutta) intensive textual study is specially attended to in the Departments of Sanskrit. Philosophy and Ancient Indian Culture, and Pandits are .employed on the staff of their Sanskrit Departments. This practice should be more generally adopted all over the country, and the scope of textual study widened. Thereby, the Pandits who are employed in the University Departments, on their part, will also gain in breadth of outlook and critical analysis. As the time at the disposal of the

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University student (even in the M. A. classes) is limited, promising students should be encouraged to specialise in a particular Sastra for a period of two or more years after their M. A. Facilities should also be provided, wherever possible, for students to offer a purely Sanskrit course of the Pathasala (Siromani, Sastri, Acharya, etc.) along with or after the B. A. and M. A. courses. The Commission found that, in some Sanskrit colleges, particularly in Banaras, Calcutta, Gujarat and Rajasthan, Sanskrit students of modern schools and colleges were also allowed to sit in the classes and listen to the lessons. In Calcutta, some contact has now been established between the University students and the Sanskrit College. Such a practice may be followed in other centres also. The aim should be to create such conditions as might gradually and naturally lead to an integration of the two systems of Sanskrit learning (the Pathasala and the University systems) which have been functioning on parallel lines. A well conceived and properly phased synthesis of these systems will result in stimulating the birth of a new Sanskrit scholarship-deep, critical and creative.

(iv) The Pathasala and the Traditional Method

24. The system current in the existing Pathasalas or Tols is not exactly the old traditional system. The old system was primarily of the Gurukula type, where students lived a corporate life with the Guru as the centre of the community. They lived with him, doing concen- trated study for years and forming a particular school of thought. It was in such circles (Caranas or Sakhas) coming down from the Vedic times, each with an individual stamp of its own, that the Sastras were cultivated and an unbroken tradition was preserved. The broad current of the Pandit learning, however, slowly began to thin, owing to various historical causes; and in the beginning of the last century, except in very famous centres, it reached a dwindling point. The content of learning became reduced to a minimum, and Jayanarayana Tarkapancanana, in the beginning of the last century, lamented, in his preface to the Sarva-Darsana-Samgraha, that the Pandits of his time read only four books. It was only after their re-emergence under modern affiliations that the Pathasalas witnessed a fresh rehabilitation.

25. The Pathasalas now in vogue are rather loosely knit organisations without the intimate corporate life of Gurukulas. Although the number of pupils in them is not as large as in modern schools and colleges, the present Pathasalas are run more or less on the lines of the modern schools and colleges. The prescription of texts or syllabuses of studies and the institution of the examination system as the test of scholarship have been adopted almost universally. This has brought about a kind of uniformity and is helpful as a formal and recognised means of assessing the attainment of a standard of scholarship. There are, however, certain evils associated with the system of prescribed texts and particularly, of examinations. It has let to the deterioration in, the standard of Pandit scholarship. It is interesting to note that in Banaras such examinations were looked down upon

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when they were first introduced. This was also true of other centres of traditional learning. This deterioration in scholarship caused by the present examination system has to be remedied.

26. The Pathasala method of teaching essentially implies an intensive study of the Sastraic texts together with the commentaries. The texts are studied line by line, construing every sentence and every word in the sentence, squeezing out all its implications. Although the extent of study may not be impressive, the depth and thoroughness are remarkable. A Pandit, who devotes about 15 or 20 years to the study of a particular Sastra or a group of allied subjects, generally becomes a master of the subject. His knowledge is precise and ready; there is no fumbling or hesitancy about him. He does not need notes, not even the book, for expounding the text.

27. This attainment is based on a sustained training of memory. It relies rather heavily on the retentive and conservative functions of the mind. This is not, to be despised or belittled, as is done in many quarters. For, in the last analysis, learning is based on memory. If the previously learnt facts were not retained, one would have to go over the same thing again and again. It is obvious that no progress would be possible, as the foundation would be slipping all the time. Easy recall of what has been learnt certainly facilitates further learning. It gives massive strength and a firm foundation. Too much reliance on memory might, however, hinder progress by its very massiveness and weight. It might destroy resilience of mind and initiative; the intellect might be so firmly moored to its anchorage that it would not enjoy any free movement; the intellectual horizon would become narrow and cramped. It is precisely here that modern methods can play a significant part.

28. We would like to suggest that the current method in the Pathasalas might be improved by broad-basing the studies in the following manner. Too narrow and too premature specialisation should be avoided. Although some specialisation might be attempted at the Madhyama and the Sastri stages, it should not be of an intensive nature. Greater emphasis should be placed on the student acquiring a very sound knowledge of the general literature and of the principles of several Sastras allied to the one chosen by him. In this respect, the courses of studies of the Panjab Sastri and the Madras Siromani Examinations are worthy of extended acceptance in other States. It is not uncommon to find Sastris and Acharyas possessing the knowledge not of the whole of the Tattvacintamani but of just a few tracts on topics in the Anumanakhanda. In Vyakarana and Nyaya, the Pathasala students generally concentrate upon acquiring the refinements of definitions (Pariskara). This may appear to yield quick results, but it is invariably at the cost of broad and sound knowledge of the Sastras. A graduate (Sastri or an equivalent degree-holder) should be well- grounded in several basic Sastras including Vyakarana, Sahitya and the Veda. The phenomenon of a Vedantin being weak in Nyaya and innocent of Sahitya or Vyakarana and suffering from other kinds of lopsidedness should be remedied. A student might specialise in one

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or more of the Sastras at a later stage, preferably at the Acharya level. The widening of the mental horizon and the power to generalise and suggest alternatives might well result from the broad-basing of the courses at the lower levels.

29. The Sastras have had a long and rich history. In all of them there are two periods of growth: the earlier formative age and the age of later developments. The Pracina and the Navina are accepted phases in the growth of each Sastra. But it is found that due attention is not paid always or in all places to the Pracina phase, and only some later texts; primers or Vada-granthas are studied. Thanks to research, hunt for manuscripts and publication of rare old works, many of the ancient master-pieces of the Pracina phase in Nyaya, Vedanta, Mimamsa etc., have come to light. Works, which expound distinct schools of thought and which have been for long mere hearsay to the Pandit, have today come to light. It is but proper that all this ancient literature should be brought into the curriculum, so that a more comprehensive idea of the scope and development of a Sastra could be given to the Pandit-student. Even when such earlier and standard works are available, certain parts of the country have been, owing to some traditionally handed down syllabus, neglecting important schools or texts: for example, the Paninian school of grammar is generally neglected in Bengal and generally in all East Indian regions. It is certainly disconcerting that, in the Sahitya course in Jammu and Kashmir, of all places, the Dhvanyaloka is not studied.

30. The Commission noticed that, in many parts of India, pro- vision was not available in the Pathasalas for the special study of the Veda. Some selections from Vedic literature were found included in the general part of the Pathasala courses, in some regions but not everywhere. This sort of provision is wholly inadequate, in view of the fundamental importance of the Veda. The Commission thinks that, along with the different Sastras, such as Mimamsa, Vyakarana and Sahitya, which are offered for examination, the Veda also should be introduced as a special group in the Pathasalas. The syllabus of this Veda group should be such as would comprise portions not only of the four Vedas (with bhasya) but also of the ancillary Vedic texts. The Commission recommends that there should be compulsory provision for some study of the Veda in the general course of the Pathasalas. It further recommends that provision should be available in the Patha- salas for a special course in the Veda and its ancillaries.

31. The Commission also found an almost total neglect among traditional Pandits of the study of Buddhist philosophical texts and to a certain extent of Jainism. For adequate understanding of such texts as the Sloka-Varttika of Kumarila or the Tatparya-Tika of Vacas- pati Misra or the Nyaya-Manjari of Jayanta (to mention only some examples), a first-hand acquaintance of Buddhist logical and philoso- phical texts is necessary. The study of Buddhist and Jaina texts will not only be valuable in itself, but it will also help to throw light on the nature and development of the orthodox schools.

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32. Some witnesses stated before us that at least a working knowledge of Navya Nyaya (the New Logic associated with Gangesa Upadhyaya and his followers) should be imparted to all students of higher Sanskrit learning. Navya Nyaya is a precise tool, and its value as an intellect-sharpener cannot be denied. Its formalism is likely to become deadening only if it is cultivated exclusively as an end in itself.' Apart from its general disciplinary value, Navya Nyaya is necessary for the understanding of some of the later developments in many Sastras. The dialectical phase of the Vedanta (represented by the Citsukhi and the Advaita-Siddhi, etc.) and the Pariskara mode of elaboration adopted in Vyakarana and even in Sahitya may be cited as examples.

33. Among the Sastras now provided for in most Sanskrit colleges, one finds that generally the six Darsanas, Vyakarana and Sahitya are taught. Among the orthodox developments, the Saiva Schools, including Pratyabhijna, Tantra and other forms of thought, which are neglected should also be taught, so that a student of the Sastras might have as far as possible a well-rounded view of the thought-ferment in ancient India.

34. We further suggest that in the graduate and post-graduate classes of the Sanskrit colleges an adequate knowledge of the develop- ments in the West in corresponding disciplines should be imparted. For instance, a student of Darsana should have a fair knowledge of European Philosophy and Logic". When the Pandit mind, which has remained insulated and dormant for centuries, is brought into contact with the stimulating thought of a living stream of ideas, it is bound to react and expand. It will acquire a 'new and broader perspective of things, and will be in a better position to assess the value of its own achievements. It is also to be hoped that when this historical and comparative study takes root in the Pathasalas, our Sastras may be reformulated and enriched. It might take a generation or two before any concrete result could be perceived in this direction, but the foundations should be laid right now.

35. We also wish-to suggest some reform in the pedagogical method used in the Pathasalas. The general practice followed is that the teacher goes on expounding the texts, line after line, word. by word. Little attempt is made to ascertain whether the students grasp the meaning and the implications of the passages expounded. In various Pathasalas which we visited, we put questions to the students in the different subjects and were quite disappointed at the answers given, or, as it

1*Students of symbolic logic in the West may find this Indian development quite stimulating. There are signs of some interest in the West regarding the subject ; of. Ingalls : Materials for the Study of Navya Nyaya Logic (Harvard Oriental Series).

       



       

 
SANSKRIT RESEARCH
 

Introduction

1. Research implies, in essence, the critical and scientific inquiry and the seeking of all-possible evidence that might throw light on the real meaning of a text, a fact, a concept, a school of thought, etc. It is not possible to believe that the great intellects and creative writers of old could have produced their expositions and dialectic and built up their systems without the exercise of their critical faculty or zest for original investigation. In its earliest phase, Sanskrit literature shows careful recording of authors, metres and subject-matter of hymns; and compilations of various types of indices, which are now regarded as very useful instruments of research, have been produced. In later times, too, the great commentators evinced keen critical acumen while discussing controversial questions. Instances can be cited from Abhinavagupta, Jayaratha and Anandanubhava to' show that they have searched for manuscripts, compared passages and dealt with interpolations, variants, etc. In fact, the idea of pathabheda and praksepa (readings and interpolations) is quite indigenous, and was known to Indian scholarship long before the Western Orientalist began to speak of it.

2. The phase called Research, by its very radical meaning, signifies the process of recovery. Applied to cultural heritage, it is always an adjunct of a renascence in the course of a country's history, when it enters upon a new era of creative activity. Such an activity not only derives inspiration from the past, but also works in the atmosphere of a new quickening of life in the political and public affairs of the country. It was as a result of this continuous process of quickening of life which happened in different parts of India, whenever different dynasties gained a dominance there and ensured a regime of peace and prosperity, that art and letters flourished in different centres and contributed to-the renewal of intellectual activity and enrichment of literature.

3. It was such a fresh quickening of the intellect of the Nation which occurred when it came into contact with the Modern West. It was not only as if Europe discovered Sanskrit for herself 'through Sir William Jones; it was a discovery for India herself, yet one more of those upsurges of India's own consciousness in which she was making a renewed search for her own soul, her moorings and her traditions. In the centuries preceding the advent of the Europeans on the Indian soil, the country had been passing through a comparatively long spell of alien rule which had, in some of its iconoclastic manifestations, given a rude shake-up to the cultural activities of the Nation. Sanskrit literature was developing the minutiae of highly specialised. lines and moving along narrow lanes and grooves. The development in formal logic, refinements of definitions, etc., were only the expression of the mental slant itself in that direction which was taking place. The fundamentals and the formative ideologies were lost sight of; ancient and basic texts had slipped

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away, and the later tracts had begun to loom large. Artificiality, exaggeration, excesses and aberrations had become normal features of thought and expression. The-higher minds and the better creative talents had been steadily going over to the local languages. The rolling current of Sanskrit had gradually thinned into a trickle or become cut up into stagnant pools.

4. Except in some parts and centres of India where the tradition had been very strong, the lingering traditional Pathasalas and Pandit-teachers were confined to the teaching of a few minor texts. It was at this juncture that, as a by-product of the British contact and the British need to administer this country, the British savants 'discovered' Sanskrit, and they and other European and American orientalists, and in their wake. the Indian scholars, started on their quest of Sanskrit and India's past. The story of the recovery of India's past, the exposure of the monuments and the bringing to light of rare ancient Sanskrit works lying buried in manuscripts, the deciphering of old scripts on coin, plate and stone, chronological equations and the placing of Indian history in the framework of world history, the tracing of the trans-continental contacts and influences of India-all this, too familiar today, if set forth in its true graphic details, would read like romance, though not so exciting as the unravelling of the scripts and civilizations of the Middle East which does not possess that great mass of monumental or literary antiquities or survival of tradition which India possesses. This recovery of India's past has been for the world at large the knowledge of one of the oldest and richest civilizations which had plumbed the depths of the Spirit, without neglecting the material goods which added zest to life. And, in this recovery, Indian Sanskritists have played their part along with Western Orientalists. In fact, to begin with, it was with the aid of traditional Indian scholars that the Western Orientalists started collecting manuscripts or reading, editing and translating Sanskrit classics. After the three modern Universities were founded in India, Sanskrit study came to be provided for in the modern schools and colleges, and the Government started taking interest in archaeology, manuscript collection, etc. Indian Research came to register rapid progress. A brief survey of this has already been given in Chapter II and several details of Research have also been incidentally touched upon in the Review of the Present Situation (Chapter III). To afford a proper perspective to Research, it is just necessary to show here how Research as such has a vital bearing on the deepening and vitalising of Sanskrit study, and to dispel the notion that it is something totally Western and opposed to the indigenous conception of study and scholarship.

5. The last-mentioned notion is held by some, both Pandits and others. Even among those who have received modern education, there are some who feel ultra-orthodox and consider research a needless indulgence and even disruptive in effect. While the benefits offered by research and the advantages accruing from the excellent editions or from the unearthing of new facts are all welcomed and used, there is a sort of derision, as if those engaged in research are not scholars at all.

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It must be pointed out that this whole attitude, which has been responsible for the difference between Pandits and Research Scholars, is wrong, and is most, injurious to the proper maintenance and growth of Sanskrit studies at the present stage. We can take Research only at its best, just as we can take Traditional Learning only at its best. No literary research can be made without a complete knowledge of the text, and no knowledge of a text can be complete without a critical appreciation of its. background, the views criticised or established therein and the overall contribution which it has made to its own school in particular and to Indian thought in general. How can it be considered foreign to the mastery of a text, if the prima facie view is traced to its source 'and read in its original, if the authors criticised or drawn upon for support are identified and understood? How is it not germane to the actual subject-matter of one's study, if a text is first properly established with its correct readings and recensions? It is clear that the study of the text and the research related to it are complementary; they are two phases of the same knowledge: one, the conservative and the static, forms the basis; and the other, the analytical and dynamic, is the creative aspect. The former is Prakasa, the latter Vimarsa, and the two together are responsible for the consolidation and development of knowledge.

6. There is the criticism that, in the lower reaches, Research descends to dry discussion of dates, identification of persons and works, and indexing and other mechanics. It should be borne in mind that each discipline evolves its own norms and methods; and at each level, the work done is to be thorough. Each such work, again, has to be judged on its own merits, and also in relation to the objective, it is intended to serve. After this is granted, one may ask if indexes, etc., are useless, and if those who have mastered the texts do not need them. They may not need them for some texts they had mastered, but they may have to use other texts also. Research as such has no inherent tendency to deteriorate, anymore than traditional textual learning.

7. A sense of proportion is, however, necessary here as elsewhere. It should also be borne in mind that, though the search for truth is the agreed objective, Indian scholars must not merely echo Western Orientalists. Each country studies another country's culture with its own mental background and intellectual tradition; and it is too much to expect that, leaving sundry objective facts, in the more important 'realms of interpretations of ideas and institutions, Indian scholars should say only what British and European scholars used to say. For Indians, the subject of their researches forms part of a living culture, the component concepts of which are to be understood in the light in which they are significant to them. Indian Indology and Sanskrit Research can, therefore, function, as a creative part of the scholarly life of the nation, only in this way. Fortunately, in the West itself, a change of attitude is becoming evident in respect of the understanding of Indian thought. For instance, Professor Renou, concluding his recent review of Indian Studies, says: 1 "What the Western Indologist needs to do is to renounce his Aristotelian forms of thought which have become

1*Diogenes, Spring 1953, p. 68.

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so natural to him that he finds it difficult to believe they are not valid for everybody. He must resolutely unlearn a part of what European humanism has bequeathed to him-the heritage of the Mediterranean World which he vain-gloriously translated into universal terms."

8. It would be clear from the foregoing that the new creative study of Sanskrit was bound up with the spirit of research. In this, the traditional as well as the modern scholar should each take his share. As indicated in other Chapters, this Commission would like the traditional Pandits not to remain content with mastering particular texts; they ,should go beyond and make their own original contribution. Keen minds as they are, the Pandits would find no difficulty in imbibing the modern methods of criticism and comparison. In fact, with the European Orientalists of the first generation, there was always 'the Pandit at the elbow'. Many of the early Indian research scholars have been Pandits, and, among the more recent Sanskritists also, there have been examples like Mm. Dr. Ganganatha Jha in the North and Mm. Professor S. Kuppuswami Sastri in the South, in whom the traditional Pandit and the modern scholar coalesced. Towards this end, we have already made some recommendations in the Chapter on Sanskrit Education.

9. In some Universities, there now exists provision for Advanced Research Work for those trained on the Pandit lines. In Madras, the Pandits can go in for a Research Degree and are given Research Scholarships for that purpose by the University and the Government. In Banaras Hindu University, there are the post-Acharya degrees called Vacaspati and Chakravarti. Again, in some Universities like Madras, where special Research Departments exist, Pandits have regularly been taken on the Research Staff. Research Institutes in the country also employ Pandits, and recent research projects, like the New Sanskrit Dictionary of the Deccan College Research Institute, have recruited Pandits to a large extent. All this should introduce Pandits increasingly to Research. The University Grants Commission has accepted the principle of recognising affiliated colleges for carrying on research work; and this facility should be extended also to those Oriental Colleges which are affiliated to a University examination, so that both the Staff of the Sanskrit Colleges and their brighter products might make their institutions active centres of advanced study. Further, one of the reasons why we recommend the formation of a Sanskrit University is to create a venue and facilities for advanced research work by the, Pandits. There should also be Research Journals in Sanskrit in which, besides the contributions of the Pandits themselves, summaries of the research done through the medium of English and other languages could be published. In this connection, we would, like to refer to the view placed before us that as Sanskrit was understood by all scholars working on Sanskrit subjects, the Critical Apparatus, Introductions, etc., in all research works and editions might be written in Sanskrit, or at least Sanskrit resumes of these might be included in those works, so that the Pandits too would be able to get access to that information.

10. It may be added that, even when some of the Pathasalas of the traditional style were founded, such as the Madras Sanskrit College, the founders had in view the object of introducing the Pandits to modern

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methods of historical and comparative study and evaluation; and one finds that, at the beginning, regular lectures were delivered with a view to fulfilling this aim. When the Government of West Bengal took up the question of reorganising the Tol system, they added a big Post- Graduate Research Department to the Government Sanskrit College. That Department now enables Pandits and Professors to come together, and offers to the former opportunities for critical investigation and publication. In fact, there are lines of research intimately related to the Sastras and their texts, in which the Pandit can do excellent work, and help to till the gap in the work of other research scholars. Editing of, very recondite Sastraic texts on critical lines, with collations of manuscripts, etc., is the first of these. Secondly, the technique and terminology of the Sastra-expositions are very difficult, and easier expositions need to be attempted today. A Concordance of and Commentary on the Sastraic Terminology itself is a useful piece of work which needs to be done. Such a work is bound to prove a boon to those who have to read Sastraic texts by themselves.

11. A note of warning, however, requires to be sounded in this connection. It is our experience that the rigour of the scientific method is something to which the average Pandit does not submit himself easily or with enthusiasm. This leads to a dilution 'of the standard, and when persisted in, brings into being a body of pseudo- scientific workers and scholars. Nominal conformity to research- methods and the employment of the tools of research to bolster up ideas which are inherently unscientific or unsustainable would be the abuse of Research. While it is to be urged that Indian Indology must not blindly imitate, its Western counterpart, it would be a negation of the objective of Research if critical acumen, anxiety for accuracy, patience and industry, examination of data, avoidance of the tendency to take things for granted, sobriety and fairness of judgement-all these were allowed to be blurred or brushed aside by traditional complacency, chauvinistic and sentimental zeal, and that not infrequent philosophical expansiveness in which all hard little facts get submerged and effusive and abstract generalisations are indulged in.

Universities

12. As matters stand, it is the Universities which now attract the better type of students. It is, therefore, necessary to afford ample facilities in the Universities for advanced studies in Sanskrit and allied subjects like Indian Philosophy. In the Universities now, there are two types of set-up in respect, of Research: one, in which the Sanskrit Department is both a teaching and Research Department; and the other, in which it is primarily a Research Department, but does some teaching. In both these cases, there are University Chairs in Sanskrit. There are, however, still some Universities which have not yet opened a full teaching Department in Sanskrit', and somewhere the University as

1*The following Universities have no Sanskrit Departments: Agra, Bihar, Bombay, Gauhati, Gujarat, Jammu and Kashmir, Karnatak, Nagpur, Rajasthan, Sri Venkatesvara, Utkal and Vikram.

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such does not have a Sanskrit Chair. While teaching and research should go hand in hand, it is desirable that the teaching work is mostly of the post-graduate type; for, otherwise the amount of teaching work may not allow any time for original research. This Commission recommends that there should be in all Universities provision for special study of Sanskrit for B.A.-and M.A. degrees, and also that every University should have a Sanskrit Chair, under the direct aegis of which Post-graduate Research Work can be carried on by students, and the Professor and other members of the staff can also do their own research work.

Requirements and Facilities

13. It is, however, not enough if University Departments for Sanskrit are opened and Chairs founded for promoting specially the work of research. Other things are also required. Those in charge of these Departments must themselves be research scholars of standing, and proficient in methods of research and capable of and enthusiastic about training younger men in their lines. An aptitude for research or a true research mentality is not a common virtue. The Professor in charge should not only possess this virtue himself, but he should also be able to discover students possessing it. If the Professor has no flair for research, his supervision becomes nominal and perfunctory.

14. Research implies advancement over existing knowledge, the discovery of something hitherto unknown. It is ajnata-jnapaka; with this in view, a suitable subject should be chosen for Research. Below we have dealt with a number of neglected subjects. Similarly, even in well-known fields, there are several aspects still requiring edification. Such Research alone should be undertaken, as would, when completed, constitute a distinct contribution to a particular branch of knowledge. For this, a complete Bibliography of work already done on the subject or on related questions should first be prepared. The Library of the Department should be well-equipped for Research. The necessary Research Journals should all be there. It is in these journals that current knowledge that is growing regularly is found, and no research scholar can afford not to keep in touch with them. The Library should also possess several publications of reference- value like concordances, indexes, histories of different branches, etc. The latest Research Publications should be secured, and necessary allotments should be available for this. Many of our Library Collections fail to keep themselves up to date in this respect. All University Libraries or Language Departments should also have a collection of Manuscripts, though this might not be necessary where there was a separate Manuscript Library nearby. As stated in the Chapter on Manuscripts, it would be better if all the University Libraries in India were equipped with microfilming apparatus and readers, for most foreign Libraries now send material on films and similarly like to have film-copies from Indian collections.

15. Methodology is an essential part of Research, and there should be no dilution, in respect of it. By constant work in this line, a capacity for sober judgment develops naturally. Sober judgment and a sense of

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MANUSCRIPTS
 

1. During its history extending over more than 4000 years, Sanskrit has witnessed a stupendous output of literature. Not only did its literary activity develop and express itself in a very large number of branches of knowledge, but in each branch also a prodigious amount' of continuous production of literature has taken place. It will be no .,exaggeration to say that, among all ancient languages, Sanskrit excels in the sheer number of the works and authors that have enriched it down the centuries. All this literary material of Sanskrit has been handed down both orally as well as in written form. In the latter form, this vast mass of literature has been preserved in different kinds of scripts and on different kinds of materials, like birch-bark, palm-leaf and paper, and also occasionally on cloth, wood and stone. This written mass of literature is interesting not only for the diverse materials it has used but also for the diverse forms of writing it has employed, and the attendant arts of calligraphy and illumination.

2. The primary interest of these written materials lies of course in their being the medium of preservation and perpetuation of the growth and development of Sanskrit literature and learning in all their manifold branches. The study of Sanskrit has always been closely linked with these manuscripts in which its works have been preserved. In ancient times, as the saying goes, Kosavan Acaryah: He was a greater teacher who had larger collections or a more representative library, of manuscript works. More manuscripts meant access to rare and higher contributions in each special branch of studies; and even in the case of single works, the greater the number of manuscripts, the greater the facility to consult and decide upon the better readings (patha-bhedas) in difficult contexts of the texts and in matters of controversy. While thus each teacher had his own collection of manuscripts, either in his house or in the school or in the temple or religious establishment to which he was attached, there were also, in a quasi-public manner, collections belonging to educational establishments, monasteries, temples, colleges and palaces of kings, where leading scholars of the time were patronised, debates were held, and literary activity promoted. Thus the places of preservation of manuscripts were also varied and were spread over different and distant parts of this vast country.

3. During the centuries when India was holding a position of pre-eminence and even of leadership in the field of intellectual activity and spiritual culture, Indian literature as enshrined in the manuscripts was taken by religious teachers and scholars to countries outside the borders of India, for preservation, transliteration (if necessary) and translation 'into the local languages. It is well known that the excavations in Central Asia have unearthed fragments of Sanskrit literature of great significance to the early history of its growth, that works of Indian fable literature, mathematics and medicine have been

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translated into the languages of the Middle East, that quite a number of the Indian classics have been taken to the countries of South-East Asia where they have formed the basis of versions in the local languages, and that a considerable mass of Sanskrit literature, in the branches of Buddhism and Indian Philosophy, exists in Tibetan and Chinese translations, though in India itself the Sanskrit originals of a good many of these texts are no longer extant.

4. The recovery of India's past rests not merely on monuments and 'documents in stone, in the shape of architecture, sculpture' and inscriptions, but on these manuscripts also, and to a much greater extent. Realising the importance of manuscripts, pioneers in the field of Indian studies, both in India and abroad, had begun even at the very initial stages to collect and preserve the manuscript material lying scattered all over the country. Chinese Buddhist scholars like Fa Hien, Hiuen Ts'ang and I-Tsing came to India with the acquisition of Sanskrit manuscripts for study and translation as one of their main objectives. Sanskrit manuscripts relating to subjects like Logic, Metaphysics, Medicine, Astronomy, Romance and Fables, and Mysticism were very much in demand in the lands of Iran. Iraq and Syria during the Sassanian period and in the early centuries of Islam. In India, rulers and rich men as well as scholars have been building up their collections of manuscripts all along, from the ancient times down to the present age. We have information about collections of books in Buddhist monasteries and Universities like those of Nalanda and Vikramasila, and in Jaina bhandars or libraries. A distinguished Sannyasin-scholar, Kavindracharya, patronised by the Mogul Emperor Shah Jahan, had a rich library of manuscripts at Banaras, the catalogue of which is available and the manuscripts from which, bearing the owner's name, are now found scattered all over the world.

5. The first collection of Sanskrit manuscripts made in modem times under European auspices goes back to the years 1774-79, when the Chambers Collection, which later became the nucleus of the Berlin Collection, was made in India. During the years 1796-1806, Col. Mackenzie, an Engineer and Surveyor in the employ of the East India Company, made a huge collection in Madras and the Deccan of manuscripts, copies of inscriptions, accounts of local legend and history, plans, maps, etc., which was purchased by the East India Company and later catalogued by H. H. Wilson in 1828. By the middle of the 19th Century, as a result of the discovery and study of Sanskrit by European scholars and for the pursuit of Sanskrit Research by them, a certain amount of manuscripts relating to Sanskrit literature had been collected and carried to different Universities and libraries in Europe, and many of those manuscripts have been described by European Orientalists in catalogues. This work reacted in creating an interest in India itself in searching and surveying the manuscripts lying in the public and private libraries of India. In 1838, a list was made of the manuscripts in the 'possession of the College of Fort William, Calcutta, and, in 1857, of the collections in Fort St. George, Madras.

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In 1859, F. Hall prepared a bibliography and index of Sanskrit philosophical works and authors, mainly based on materials available in manuscripts in Banaras. The collection of manuscripts in the Banaras Sanskrit College was being serially noticed in the Pandit ; and from 1868 onwards, efforts came to be made in different parts of India, in the West, North, East and South, and the Interior, and Reports of Search for or Actual Lists or Catalogues of Manuscripts in private possession and in libraries were produced. Even the outlying countries of Nepal and Ceylon were surveyed for this purpose. Rajendralal Mitra and Haraprasad Sastri from Calcutta wrote on the manuscripts available in Nepal relating to Mahayana Buddhism and allied subjects. Foreign scholars working in India like Kielhorn, Buehler and Peterson. and Indian Pandits and scholars like Radhakrishna and Rajendralal Mitra, Bhagwanlal Indraji, R. G. Bhandarkar and Haraprasad Sastri, interested the Governments of the different provinces to undertake the survey of manuscript material in their respective regions, to organise collections into well-formed libraries and to prepare and publish reports and catalogues of these collections. Meantime, more collections of Sanskrit manuscripts were going out of India also, and the cataloguing of these foreign collections was being taken in hand. The volume of manuscripts which had come to the knowledge of scholars had grown so much and the venue of their deposit had also become so diverse and far-flung towards the end of the century, that one of the eminent orientalists, who was especially interested in manuscripts and their cataloguing, the German Scholar Theodor Aufrecht, undertook to consolidate in an alphabetical register the names of works and authors in the field of Sanskrit literature, giving reference to all the manuscripts. of works then known in a very useful compendium, which he called the Catalogus Catalogorum. He issued three volumes of this monumental work between the years 1891-1903, comprising of 1195 pages in all and in this work he indexed 98 lists and catalogues of manuscripts then known to him. The Catalogus Catalogorum of Aufrecht may be taken to be a landmark in the history of the study of Sanskrit manuscripts.

6. As we have seen in the Chapter on Historical Retrospect, research-consciousness had been fast growing in India itself, as a result of which Research Institutes had been founded, Universities had begun to take interest in Sanskrit Research, and the Princely States had founded Sanskrit Colleges; and, in all these places, new collections of Sanskrit manuscripts had come to be formed. Some of the provincial Governments had also organised travelling groups of scholars for the search of manuscripts in different centres of Sanskrit learning ; and the amount of Sanskrit manuscript material which had come to be known in the decades after the appearance of Aufrecht's work had become so enormous that it was necessary to take fresh stock of the situation regarding private and public colletcions of Sanskrit manuscripts. The need was felt that Aufrecht's work should be revised and brought up-to-date; and, at the suggestion of the late Dr. Woolner of the Panjab University, made in the year 1934- 35, the Madras University finally undertook, at the end of 1935, the project of revising and making up-to-date Aufrecht's work with the production of a New Catalogus

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Catalogorum. Dr. Woolner had himself urged that the Madras University should take up the work because of the exceptionally numerous and rich collections in the South.

7. When the work was started on a New Catalogus Catalogorum, it came to light that besides the catalogues published since the time of Aufrecht, there was also a considerable number of both public and private collections for which there were no printed catalogues. Special efforts were then made by the Madras University to employ persons and procure hand-written lists of these collections. It was also revealed during the preparatory stages of this work that similar lists could be made of collections of Sanskrit manuscripts built up by eminent private Sanskrit scholars of the past which were generally lodged with their descendants. The estimates of the additional material worked to eight times that of the-material which Aufrecht had impounded in his Catalogus Catalogorum. Aufrecht had omitted from the scope of his work the entire manuscript material relating to the Prakrits and to Buddhism and Jainism. There is now no excuse for omitting this at the present stage of the history of Indian Studies, when the New Catalogus Catalogorum has been undertaken. All these fields were intimately related to Sanskrit, and their study went hand in band with that of both Sanskrit language and literature. The survey made for this purpose of Jain and Buddhist manuscripts by the New Catalogus Catalogorum, together with the survey made for the field of Jainism by the Jina-Ratna-Kosa undertaken by the Bhandarkar Oriental Research Institute, showed a further enormous quantity of manuscript material. In fact, the Jaina monasteries and their lists required a complete examination, for, they contained many a rare work belonging to general Sanskrit literature and to the non-Jaina systems of thought.

8. However, the search for manuscripts and their collection being an ever-growing work, it was necessary for the New Catalogus Catalogorum to draw a line at a point of time and fix the number of Catalogues and Lists to be used in it. But information continued to be collected, and actual hand-made and printed Lists or Catalogues of several further collections have also accumulated after the publication of Volume I of this work. All this information about manuscript collections in the country has been gathered by the compiler of the New Catalogus Catalogorum, Dr. V. Raghavan, by correspondence and by casual survey work carried out from time to time. In 195354, the Madras University sent him abroad to make a survey of the Sanskrit manuscript collections in Europe, and it was then discovered by him that, in addition to about 20,000 manuscripts already catalogued by European Orientalists. these European libraries contained about 20,000 more, for which no printed catalogues had been prepared and the existence of the collections of some of which had not even been known to scholars near or far. Therefore, a survey was made and an inventory of these 20,000 manuscripts was prepared by him.

9. The tours of the Sanskrit Commission all over the country afforded the Members an opportunity to make further investigation in respect of these manuscript collections in the country, and it was

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revealed during the course of their investigation that, in addition to the information collected and unearthed so far for the work of the New Catalogus Catalogorum, there were fresh centres and libraries having collections of manuscripts not so far known to the Indian scholars. Note has been taken of fifty new collections that have come to be known during the itinerary of the Commission. It was also revealed in these tours that, even in the older collections known already, there was a vast amount of further accession of manuscripts.

10. There are still some areas of the country where manuscripts have not been surveyed in any seriousness either by official agencies, by local institutions, or by private individuals who are interested in this line. Rajasthan, Gujarat and Kathiawad are rich in manuscripts, particularly Jaina collections, many of which have not yet been brought to the notice of scholars. The area around Nasik and the banks of Upper Godavari has not been properly explored. Assam and Orissa are also virgin fields. The Himachal Pradesh needs to be explored carefully, for, information was given to the Commission about the existence of several manuscript collections there. Instances could be multiplied, but it should be pointed out that, even in areas which have already been regularly tapped, there are still many more collections requiring examination, for instance, in Banaras and Kerala. Kerala has been responsible for the enrichment of research in the recent decades by its yield of manuscripts of some very important early classics. A more thorough and intensified combing of Kerala and its Nambudiri houses could still be expected to place in our hands some of the missing masterpieces which research scholars have been anxiously looking forward to come to light.

11. As indicated in Chapter III (The Present Situation), the position regarding the manuscripts in the matter of both preservation and utilisation, in the different Institutions visited by us, was not' satisfactory. It was found that both in well-formed libraries and in collections commanding. less resources of funds and personnel, the collections made had either been not examined at all, or' the lists and catalogues prepared could not be completed or published. In some of the collections we found that even the bundles of manuscripts of different works had not been untied; and, owing to the lack of space as well as of furniture, these manuscripts were all heaped together or thrust inside odd places. In some places we found that the work of collection was still going on, and manuscripts were still flowing in. We had further other cases of establishments where local scholars and enthusiasts complained that though they knew of actual places where manuscripts were available, funds were not forthcoming for acquiring them. There were other collections which were kept inaccessible to outside scholars, particularly some of the collections in Palaces, which could not even be seen by this Commission appointed by the Government of India. Some of the well-established libraries and institutes had the press-copy of the volumes of their catalogues ready, but even these could not be sent for printing, for lack of funds. All these conditions were very depressing; and the Commission could not help feeling

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that, even in the centres where there was adequate realisation of the importance of research work, the question of Sanskrit manuscripts was always a much neglected one.

12. Before making any detailed proposals, the Commission wants to stress the basic value which manuscripts have with reference to research work. The manuscripts are no doubt the medium of the preservation of Sanskrit literature, and it is on the basis of these manuscripts that texts have to be edited and theses have to be prepared. The important texts of Sanskrit classic's like the Epics, the great poems and plays, and the outstanding philosophical writings, have, as a direct result of their popularity, come to be handed down in large numbers of manuscripts of the same work with a lot of textual variations. The examination of the available manuscripts of a particular important text taken up for critical edition or study has, therefore,, become most essential for research.

13. Secondly, in its long history Sanskrit literature shows a recurrent phenomenon that the appearance of an outstanding author or work always threw into oblivion, or desuetude, the works composed by earlier writers. Well-known examples are there of the plays of the pre-Kalidasa dramatists; the early poems referred to by Patanjali; the writings of the pre-Sankara expounders of Vedanta, the early Sankhya exponents, and the grammarians before Bhartrhari; and bosts of other poems, plays and works of the 'early times that are referred to in the later literature which is still fortunately surviving. The recovery of these early authors and their productions can only be made by fresh efforts and a more intensive survey of the manuscript material lying all over the country. That the field could still yield major works was clearly shown by the discovery of Kautilya's Arthasastra and the plays of Bhasa and a very old medical treatise like the Kasyapa- Samhita. It is pointed out sometimes that it is enough if only some particular important and missing manuscripts are searched for; but these alone cannot be hunted out. As in the manuscript collections good and indifferent materials are always mixed up, and as it is only in the heaps of these mixed collections that outstanding works have also to be discovered, it is necessary to survey widely and collect all that comes.

14. Thirdly, the question of manuscripts has the most vital bearning on the content and standard of research work now being done in the field of Sanskrit by the Universities and Research Bodies. This question has a vital connection also with the actual reading and learning of Sanskrit in its different branches. In the field of research, owing to the lack of more important early material relating to the formative periods of the different disciplines, research scholars are again and again going over familiar grounds. To take the example of Alankara: discovery has yet to be made of the manuscripts of the pre-Abhinavagupta commentaries on the Natya-Sastra of Bharata. and of productions of outstanding writers like Bhatta Nayaka and Bhatta Tota. In the field of pre-Sankara Vedanta also, works of authors like Upavarsa, Baudhayana, Bhartrprapanca, and Sundara Pandya, which are referred

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to in later texts, have to be searched for. The students and editors, for lack of fresh and significant new materials, content themselves with the material available and familiar, which has been either well worked upon already or which is of comparatively lesser importance. For lack of new manuscript materials, a good deal of the research work now being done is just in the form of a rechauffe. This desperate state of affairs could be illustrated from every Sastra, such as Nyaya, Vedanta, Ayurveda, Jyotisa, etc. It is well known that in the curricula of the Sastra studies of the Pandits themselves, till research brought forth some of the more important earlier classics, the syllabi in traditional Pathasalas and Tols were confined to the later phases of the different Sastras; and outstanding works of the earlier formative period, and productions of those who established later schools and started new prasthanas, e.g., the Dhvanyaloka in Alankara, the Pracina-Nyaya works, the Prabhakara school of Mimamsa, and the works of Mandana, were neglected.

       



      

 
SANSKRIT UNIVERSITY
 

1. The idea of a Sanskrit University has already been touched upon, while dealing with the Pathasala system in the Chapter on Sanskrit Education. This has been very much in the air, and while a large number of our eminent witnesses supported it and thought that it was quite feasible, some others, equally eminent, were opposed to it. Among those who pleaded for a Sanskrit University, some had only hazy notions about it; and different protagonists had somewhat different conceptions of it. We, therefore, desire to clarify here the con- ception of a Sanskrit University, and to show how far it is a feasible proposition, and what form it could, according to us, usefully take at the present stage of Sanskrit studies.

2. The idea of a Sanskrit University has some history. With a 2view to encouraging the neglected aspects of education, particularly Sanskrit and Arabic, the Lieutenant-Governor of the Punjab and the British Indian Association of the N.W. and U.P. proposed, in 1869, the starting of an Oriental University, side by side with the new Western type of Universities for literature and science. However, this proposal was given effect to by the British authorities only on a smaller scale, and, as a result, an Oriental College, and not a University, came into being in Lahore in 1882.

3. The Banaras Sanskrit College, which was founded in 1791 by Jonathan Duncan, has been functioning as an examining body for over a hundred years, and has today, apart from the entire Uttar Pradesh, twenty-three outside centres where candidates appear for its examinations. In 1957, a total of 16,567' students sat for its examinations. So far as Uttar Pradesh alone is concerned, there are 1014 Pathasalas and 367 institutions of the Acharya grade which are all of College status. Therefore, Dr. Sampurnanand and the Uttar Pradesh Government thought that a college of standing like the Banaras Sanskrit College, which was already functioning like a University for Sanskrit, which had the largest number of Sanskrit Departments and Teachers, which possessed one of the richest collections of Sanskrit manuscripts, and which conducted a series of Publications, etc., might well be raised to the status of a University. Pandit Govind Ballabh Pant, the then Chief Minister of Uttar Pradesh, had publicly announced this decision of his Government in 1952 at the Banaras Session of the Samskrta Visva Parisad. The Varanasi Sanskrit University Act was eventually passed in the U.P. Legislature, and the Statutes and Regulations are now being drafted. After the appointment of a Vice- Chancellor, the University will begin to function in right earnest. As most of the required conditions obtained in respect of this Varanasi Sanskrit University, it would be desirable if the Central Government gave liberal assistance to that University, so that it might develop on proper lines.

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4. One other Sanskrit University, which had been conceived on a big scale, was the Somanatha University. It was an idea of the late Vallabhabhai Patel. The Somanatha Trust Deed, executed by the Saurashtra Government on March 15, 1950, with the approval of the Government of India, had, as one of its objects, the setting up of a Sanskrit University, research in Sanskrit and Indology, the spreading of Sanskrit learning and the popularisation of Hindu Scriptures. The Saurashtra Government placed the Veraval Palace at the disposal of the Trust for this purpose. But owing to the demise of Sardar Vallabhabhai Patel, the Somanatha University could not take shape, but there came into being the Samskrta Visva Parisad, which has the President of India as its head. This Parisad has reiterated at all its Sessions that Sanskrit Universities should be started.

5. Like the U.P. Sanskrit examinations conducted by the Sanskrit College, Banaras, in West Bengal, the Government Sanskrit Examination system is vested in a body called the Vangiya Samskrita Siksha Parishad, which also acts as a coordinating body for the Tols of that State. The constitution of this Parishad is drawn more or less on the- lines of a modern affiliating and examining University.

6. The new Andhra Government has founded a University at the renowned All-India pilgrim centre. Tirupati, with the avowed purpose, set forth in the Preamble to the Bill, of fostering Sanskrit, religion and philosophy, and the arts. The Sri Venkatesvara University at Tirupati 'has started in right earnest as a modern University, but its specific objects and its unique character in respect of Sanskrit and allied studies are yet to be given effect to.

7. Quite recently the Panjab Government has founded the Kurukshetra University, in which provision is to be made for the special pursuit of Sanskrit Studies and Indology. The speeches made on the occasion of its inauguration led to the wide-spread-impression that it would be a Sanskrit University. Dr. Rajendra Prasad, who presided at the inaugural, ceremony, mentioned the idea of the Sanskrit University and supported it. It remains to be seen how the University is going to implement this part of its objective, namely, promoting Sanskrit Studies and Indology.

8. In Puri, another great All-India pilgrim centre, the Sankaracharya, Shri Bharati Tirtha, along with several public workers including some top-ranking Congressmen, worked out a scheme for an Oriental University there; and the Government of Orissa set up a Committee in 1955 to examine that scheme. Shri Radhanath Rath, Minister, Orissa, gave to the Commission a copy of the recommendations of this Committee.

9. We may also briefly notice other efforts by private persons and bodies to found Sanskrit Universities. The late Maharaja of Alwar had announced the gift of a magnificent palace and estate of his, in a rather inaccessible part 'of his State, for founding a Sanskrit University; and, on the basis of this, the Bharatiya Vidya Prachar

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Samiti of Agra, with Dr. N. P. Asthana, a former Vice-Chancellor of Agra University, as Chairman, had prepared and issued a memorandum and an appeal for an All-India Sanskrit University (194546). At Dwarka, a well-known all-India pilgrim-centre, the Sankaracharya of Dwarka wanted to organise the Sri Dwarkadheesh University, and the scheme for this was published in 1947. In the South, in 1946, Dr. C. Kunhan Raja issued a booklet entitled "Sanskrit University: A Vision and a Mission", and recently (1956-57), availing themselves of the event of the golden jubilee of the accession to the gadi of Shri Sankaracharya of Kanchi, a number of leading citizens and Sanskritists of Madras announced their intention of foundina South 'Indian Sanskrit University. In Calcutta, the Ramakrishna Mission Sarada Pitha, Belur, proposes to found a Sanskrit Mahavidyalaya with the potentiality of a University, and has issued a scheme and an appeal in that connection. Certain other Institutions also are being thought of as Universities for the promotion and specialised study of certain schools of philosophy. Thus at Brindaban, there is what is being called a Vaishnava Theological University with the present Speaker of the Loka- Sabha as its Chancellor. At the birth-place of India's great philosopher Sankara, namely, Kaladi in Kerala, Swami Agamananda of the Ramakrishna Mission and his associates want to found a Sankara University for Vedantic and allied philosophical and cultural studies. It would be seen that many of these Sanskrit Universities are at present only in the "scheme and appeal" stage.

10. On February 28, 1956, a deputation of the Samskrta Visva Parisad consisting of the late N. Chandrasekhara Iyer, Ex-Judge, Supreme Court, Shri M. Ananatasayanam Aiyanger, Speaker of the Loka- Sabha, Sardar K. M. Panikkar and Shri M. Patanjali Sastri ExChief Justice of India, submitted a Memorandum to the Government of India asking for the establishment of an All-India Sanskrit University, where Sastraic learning would be pursued on intensive traditional lines, together with some modern science.

11. As already pointed out, among our witnesses who favoured the establishment of Sanskrit Universities, there was no agreement as to the precise nature of a Sanskrit University and the number of such, Institutions to be established in the country. Some spoke of a single Central Sanskrit University for the whole of India; others wanted two, one for the North and one for the South; still others suggested that a minimum of four in the four regions, North, South, East and West, might be started. Shri K. M. Munshi, who has been continuously stressing the idea of a Sanskrit University, suggested the establishment of six Universities, namely, at Varanasi, Kurukshetra, Calcutta, Bombay, Madras and Tirupati. He wanted these Universities to be National Universities with unlimited territorial jurisdiction. Some witnesses suggested that as each State stood by itself and had its own Pathasalas requiring co-ordination, a Sanskrit University might be ,set up in each State to take care of traditional Sanskrit learning there.

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12. As to the nature, scope and objective of a Sanskrit University, a variety of views was expressed. But the Commission wants to stress here one point on which there was unanimity among them: everyone wanted that the Sanskrit University should not interfere in any manner with the existing Universities and University Sanskrit Education. All of them wanted the Sanskrit University mainly for two specific purposes: (i) to promote Sanskrit studies in a special way and to a larger extent, and (ii) to co-ordinate and upgrade the traditional Pathasalas and their system of Sanskrit Education.

13. There was one school of thought which emphatically opposed the idea of a Sanskrit University, and we should first consider their view. According to these witnesses, among whom were distinguished educationists, Sanskrit. had already suffered a great deal owing to segregation, and that, however much upgraded, any set-up which further segregated it, instead of bringing it into more intimate relation with the current general educational set-up, would prove highly injurious to it. This is a vital and inherent drawback of which this Commission would like all enthusiasts to beware. A remedy for this has been suggested by those witnesses who proposed that the Sanskrit University should not neglect any modem faculty, including Science and Technology, and for this purpose should have Sanskrit as its sole medium of instruction and should also produce the necessary literature in Sanskrit. It was really heartening for the Commission to find that Shri C. D. Deshmukh himself was of this view; for otherwise, he said, Sanskrit could not be developed or made alive in a contemporary scene; this would also make all old science come in line with modem advancements. Shri Deshmukh also suggested that preparation of text- books in Sanskrit with new technical words would help all other Indian languages and bring about a uniformity of technical terminology. There is nothing inherently illogical in the idea of such a Sanskrit University. But it is, as everyone will agree, a project of stupendous magnitude, requiring both men ready to work it and free flow of funds to help those men.

14. According to some, a more practical idea would be that the Sanskrit University should provide for all branches of the Humanities, mainly Sanskritic, comprehending also the corresponding developments in modern thought.

15. A third idea, which was put forth by most of the witnesses who favoured a Sanskrit University, was to set it up as the apex of the Pathasala system-the Sanskrit High Schools leading up to the Sans- krit Colleges and the latter leading up to the Sanskrit University. This University would co-ordinate the Pathasalas and Sanskrit Colleges, regulate their courses of studies, inspect their working and conduct their examinations. At the same time, it would also look after the Research work which this Commission envisages for the products of the traditional type. For this, this University would have Professors in all the Sastras, a well-equipped library, a, manuscript collection, and a series of Sanskrit Texts and Studies. Shri K. M. Munshi strongly favoured

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this kind of Sanskrit University; and it was the opinion of Dr. A. Lakshmanaswami Mudaliar that such a University for Sanskrit was feasible.

16. The Commission, therefore, recommends the establishment of Sanskrit Universities along the lines indicated in the preceding paragraph and in the Chapter on Sanskrit Education. It must be understood that this proposal presupposes the reorganisation of the Pathasalas and the Sanskrit Colleges (see Chapter V). We would further like to emphasise that it would be a travesty of the idea of a University if, merely out of enthusiasm, some existing Sanskrit College, itself not very well run, was given some trappings and christened afresh as a University. We would also suggest that, before organising a new Sanskrit University, it would be desirable to see how the Varanasi Sanskrit University in Uttar Pradesh worked, and profit thereby. It must be clearly borne in mind that a University has no status unless it comes into being under an Act of Legislature or a Special Charter. Elsewhere in this Report, we have discussed the related question of a Central Board of Sanskrit Studies. When such a Board comes into being, the Sanskrit University or Universities should have the backing and recognition of that Board. Till then, it is desirable that a Sanskrit University has the prior sanction of the University Grants Commission. The Centre should make it a point to encourage all proper proposals for Sanskrit Universities coming from the States.

17. The Commission thinks that it would be desirable if the Central Government itself gave a lead in the matter by founding a Sanskrit University, which could work along with the proposed Central Board of Sanskrit Studies. This Sanskrit University can function on the lines of other centrally administered Universities. As one Sanskrit University has already been founded at Varanasi in the North, this centrally administered Sanskrit University may be located somewhere in the South.

18. The founding of a Sanskrit University will tone up the traditional system of Sanskrit Education considerably. It will not only bestow on its representatives some prestige but also afford them ample opportunities for higher work. It will, in the higher reaches where it works, help that consummation devoutly wished for by all, namely, an integration of the traditional depth and the new critical spirit, leading up to the dawn of a New Age of Creative Scholarship in Sanskrit.

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OTHER QUESTIONS CONCERNING SANSKRIT
 

1. The Use of Sanskrit on Formal Occasions

1. The Commission is fortified by the general consensus of opinion as expressed by an overwhelming majority of persons, who gave evidence and who replied to our Questionnaire, in its view that the widespread use of Sanskrit on formal occasions would have its own effect in regaining for Sanskrit both its popularity and prestige. Beginning with our Legislatures, it may be suggested that the oath- taking by Members ,elected by the people or by special electoral colleges should normally take place in Sanskrit, option being given to the members concerned to use their mother-tongue or the Official Language. It would be desirable if the necessary oath-taking formula in Sanskrit was made officially available to members. While the Commission was sitting in the capital and the new Parliament was having its inaugural session, it was reported that some members took the oath in Sanskrit. Some other members, including Acharya Kripalani, told the Commission that, had they known that there was available an oath-taking formula in Sanskrit, they too would have liked to take the oath in Sanskrit. There is no doubt that the use of Sanskrit with its stately diction and sonorous music and its great historic associations would add to the dignity and solemnity of such occasions. Sanskrit may also be adopted for the ceremonies of swearing-in of the President, Governors, Ministers, Judges' etc.' The Sessions of the Central and the State, Legislatures as also all National and International Conferences sponsored by the Government might open their proceedings with the celebrated Rigvedic exhortation for Concord and Unanimity:

(Rigveda X 191. 2,4.

Such Conferences might as well conclude their deliberations with a suitable Vedic prayer, such as Atharvaveda XIX 9. The set phrases used on the occasion of University Convocations in the different Indian Universities should be in Sanskrit.' Degrees, diplomas or similar

1*It is interesting to recall that, in Thailand, Sanskrit is used in a very large measure at the installation of the Head of the State.

2"Come together, speak together: let your minds be of one accord. * * * *

    "One and the same be your resolve, and be your minds of one accord. United be the thoughts of all, that all may happily agree." 

3*The Commission was happy to note that already some Universities, such as Banaras, Nagpur and Poona, had adopted the use of Sanskrit in their Convocations. It was heartening to know that some Convocation Addresses also were delivered in Sanskrit.

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honours awarded by learned bodies like Universities and National Academies and sanads for decorations conferred by the President. should also be in Sanskrit. Similarly, credentials to be presented to the Heads of Foreign States by Representatives of India can very well be in Sanskrit and in an international language like English. The In- dian Passport also can be worded in the Sanskrit language. In all these ways Sanskrit should be reinstated in its proper place of honour in the affairs of India.

2. Sanskrit and Religious Education

2. As India has declared herself to be a secular State, denomina- tional religious instruction as such cannot be provided for in Govern- ment schools and colleges, nor can it be made compulsory in other schools and colleges. On the other hand, there cannot be any objection to the introduction of "Moral Instruction" in any scheme of education. Provision should, therefore, be made in all schools for such "Moral Instruction".- The general principles of personal morality and social ethics which are conducive to the well-being of the individual and the society should be inculcated in the minds of all pupils in the schools. For this purpose, Sanskrit with its unending wealth of suitable texts and passages will be exceedingly appropriate. From the very early childhood, the average Indian boy and girl may be taught essential lessons of morality and social conduct through Sanskrit verses and tags which should be accompanied by translations in the mother-tongue. If children at a tender age are encouraged to get these by heart, both the texts and the translations, they will be equipped with a certain amount of intellectual and even spiritual wealth, with its aesthetic accompaniment because it is couched in a sonorous language like Sanskrit, and this will be an asset for them throughout their whole life. Experience has shown that it is very easy to make tender children remember these distichs (even though they are not in the mother-tongue) by constant repetition along with a whole class : and even private teaching of these distichs as imparted in the family by a senior member also has the same effect. The importance, cultural as well as aesthetic and literary, of Sanskrit Subhasitas (or Sprueche) has been very highly stressed by dis- criminating scholars of Sanskrit. We should, in this connection, recall the words of F. W. Thomas, which he uttered with regard to this side of classical Sanskrit literature in the course of his address as President of the Classical Sanskrit Section before the Ninth All-India Oriental Conference: "There would be, I suppose, a consensus among critics that in this department of ethical observation the Sanskrit literature displays an unrivalled richness, perspicacity and depth. It is here that the conception of Sanskrit literature as artificial or Alexandrine most completely collapses. So far, from that being the case, it may be said that in this department of it, and there alone, Indian humanity-or indeed our common humanity-finds a, full expression. But what lends to this literature an unsurpassable charm is its artistic setting."

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3. One of the most potent factors in making Sanskrit a part of the intellectual make-up of our people has been the teaching of these Subhasitas in early childhood. As has been recommended elsewhere, these ethical verses should be taught to children; even if they do not intend to go in for higher Sanskrit studies in later life.

3.The Pronunciation of Sanskrit

4. For a language like Sanskrit, which has had a long history extending over 4,000 years and more and which is spread over a vast country where people have been speaking diverse languages from the very beginning, it is no wonder that an absolute uniformity of stan- dard in its pronunciation is not found at the present day. Already we note dialectical or local differences in Sanskrit pronunciation from the days of the Pratisakhyas down the centuries to our own days. From alternative spellings of a few words in Sanskrit, as well as orthogra- phical mistakes in Sanskrit epigraphical documents and manuscripts of ancient and mediaeval times, this diversity of pronunciation becomes noticeable. It was only natural that people speaking languages other than Sanskrit should have introduced into the classical language, even though it was looked upon with great reverence, their own linguistic or regional speech-habits. This is very difficult to get over, and people ordinarily are quite content if within an area there is a certain amount of intelligibility. All great languages of the world- particularly the classical languages which are no longer confined to any single community as a spoken language-have suffered in the same manner. Thus in Europe, the pronunciation of Latin differs in different areas. Similar is the case with Greek, as well as with Arabic and Hebrew.

5. In Sanskrit at the present day we find a few different types of pronunciation, which are confined to some letters and do not affect the basic unity of the language. In all these local pronunciations, the phonetic habits of the spoken language or the mother-tongue are introduced, in reading or chanting Sanskrit. Some kinds of modern Indian pronunciation of Sanskrit are very much removed from a standard Sanskrit norm. Thus the pronunciation of Assam and Bengal (with different styles in East Bengal districts and West Bengal) are quite different from that obtaining over the greater part of India, having deviated most from the Sanskrit norm. Generally, it is accepted all over India that the Deccan and the South-the Maharashtra country and the Dravidian-speaking lands of Andhra, Karanataka and Tamilnad;particularly in the case of Vedic scholars in these areas, give the best form of Modern Indian Pronunciation of Sanskrit. In Mithila or North Bihar, certain vernacular habits are persistent. In North India, there is a tendency to drop the short a at the end of syllables and words. There are several such local peculiarities of pronunciation am over India, which we need not enter into. The pronunciation of the Pandits of the Deccan and South India, on the whole, preserves a purer tradition.

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6. It is certainly necessary in the interest of Sanskrit scholarship ;at the present day to bring in an improvement in the pronunciation of this great language of India. This means that the teachers themselves will have to be taught. An absolute uniformity, of course, will not be possible, but something like a Modern Pan- Indian Standard should be established. This is already being done slowly, and the basis of this .present-day pan-Indian pronunciation of Sanskrit has been found in the pronunciation of the Maratha country and South India. Through the ,great influence of the scholars from South India and Maharashtra in centres of Hindu culture and Sanskrit learning in North India like Banaras and to some extent Brindavan, as also in all modern University centres, the old North Indian habits of pronunciation are gradually being modified. On the basis of the pronunciation of the Banaras scholars hailing mostly from the Deccan and South India, a new panIndian tradition is being built up. It would be exceedingly desirable, in the opinion of the Commission, if this improved pan-Indian Standard Pronunciation was generally introduced everywhere. For this purpose, we need properly trained readers or chanters of Sanskrit. The use of gramophones and tape- records should be very largely made for this purpose. Then, through the All-India Radio there may be instituted at least a couple of hours of Sanskrit reading and recitation every week. This will be not only popular with the general body of listeners but also will have a great educative value in enabling a new generation of students all over India to acquire a good pan-Indian tradition of .Sanskrit.'

7. Sanskrit verses in the different metres are always chanted according to some simple tune or melody, and this is one of the acoustic attractions of Sanskrit. Most of the Old Poetry in Modern Indian Languages is similarly chanted, according to the metre. Different metres of Sanskrit have different styles or tunes of recitation, and sometimes the same metre has more than one style. The various linguistic areas ,also have their own traditions in this respect. These styles of recitation are gradually falling into disuse in schools; but it is necessary to preserve them, for they add considerably to the aesthetic value of Sanskrit, and thereby encourage the reading and memorising of Sanskrit by young pupils. 2

4. The Question of Script

8. As a single language, Sanskrit should have one pan-Indian script. At the present moment, the Devanagari script has been given this status practically everywhere. In the course of the long history of the Sanskrit language, it is only during the last 1500 years and more that the unity of script so far as the language is concerned has been considerably impaired. Unquestionably, Sanskrit was first written in a kind of ancient Brahmi script. This pan-Indian Brahmi began to

1*Incidentally, it may be pointed out that the history of Sanskrit pronuncialion should prove a very fruitful subject for Research

2*The question of the chanting of Veda. is discussed elsewhere in this Chapter.

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change in different parts of India, and, in the course of centuries, was; modified into various local scripts in which all the local speeches of the, North and the South as also Sanskrit came to be written.

9. This fact is generally ignored or lost sight of when we think of the wide use of the Devanagari script at the present day. People in a particular language area would ordinarily use their own local scriptsDevanagari, to start with, having been just one such local script. Evert, though the Sanskrit of the different localities, as a language, was perfect and would be understood and appreciated all over the country, the focal scripts presented some difficulty with respect to the written material. Almost all Sanskrit books in Bengal and Assam were written, in the Bengali-Assamese script, in Orissa in the Oriya script, in Mithila in the Maithili script, in Nepal in the Newari script, in Kashmir in the Sarada script, in Kerala in the Malayalam script, in the Tamil country in the Grantha script, in Andhra and Karnataka in the two versions of the same Andhra-Karnataka script, and in Maharashtra in the Nagari script. This did not, however, prevent the free flow of manuscripts and the interchange of teachers and scholars among the different parts of the country. A Sanskrit scholar who wanted to study a particular branch of Sanskrit learning in an-other part of the country had to acquire the local script to read' particular texts, or to get them transcribed in his own. Manuscripts in local scripts would thus frequently be required to be transcribed into the relevant 'scripts of the area if books were to be read or adopted in another locality. This was certainly to some extent inconvenient, but people were accustomed to it and took it as a matter of, course. Maithili manuscripts would be copied out in the Bengali script, as much as Bengali manuscripts would be copied out in the Malayalam or the Grantha script. The various Indian scripts being basically similar to one another, there was no serious difficulty or hardship caused by this. diversity of scripts.

10. The first Sanskrit book to be printed was the Rtu-samhara of Kalidasa. It was printed in Bengali characters and was published at Calcutta in 1792. But the importance of Banaras as a centre of Hindu learning was recognised by European scholars from the very beginning, and the script employed in Banaras for Sanskrit, among scholars from different parts of the country, was Devanagari; and therefore Devana- gari had attained some prestige as the script in common use. The Eu- ropeans also had accepted Devanagari as the proper script for Sanskrit. Colebrooke's Sanskrit Grammar, which came out in 1805, used the Devanagari script. Wilkins' Sanskrit Grammar, which considerably helped the study of Sanskrit in Europe, was published in London in 1808 and was the first book to use Devanagari in Europe. Thereafter, most of the Sanskrit works, which were published in Europe as also in India, began to be printed in the Devanagari script as a matter' of course. Printing and the world-wide use of the printed book may, indeed, be said to have brought in the standardization of script for Sanskrit works during, the first half of the last century and to have thereby bestowed

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upon Devanagari the status of the accepted all-India script for Sanskrit, and, to a large extent, even of the national script of India.

11. But the greatest fillip to the Devanagari script was given by two great events: (1) the publication from Oxford by F. Max Mueller of the Rgveda-Samhita with Sayana's Commentary in the Devanagari script, from 1848 onwards', and (2) the policy adopted by the three Universities of Calcutta, Bombay and Madras to prescribe for their examinations Sanskrit texts printed only in the Devanagari script. The, Question Papers in Sanskrit in these Universities were always printed in Devanagari.

12. This extensive and gradually expanding employment of Deva- nagari notwithstanding, the Commission has noted certain natural ten- dencies and practices which it wishes to place on record. It has been found that when Sanskrit is written and printed in the same script as the mother-tongue (or in a script running very close to that of the mother-tongue, as in the case of Tamil-speakers among whom the Grantha script is still in use), Sanskrit as a language comes much nearer to the heart of the people than when it is written and printed in the Nagari character. For instance, a Bengali person, who can fluently read and write Sanskrit in Devanagari, in Roman, as well as in Bengali, normally finds a Sanskrit text printed in Bengali producing an immediate impression on him, as coming nearer to his heart, so to say. The use of the same script for the mother-tongue and for Sanskrit has a very great psychological value. It makes one feel that, after all, there is not much difference between these two languages. Not only is there the sense of familiarity and confidence when one finds Sanskrit written or printed in the script of one's mother-tongue, but when this initial difficulty in respect of the script is absent, many a word in Sanskrit also begins to gleam with familiarity as a word already known in the mother-tongue.

13. The fact that in the Tamil country there has been a general tendency among Sanskrit scholars to abandon the Grantha script in printing Sanskrit and to use Devanagari, even when Tamil translations ,are published along with the text, has been responsible to some extent for making Sanskrit appear distinct from the local language and script and, therefore, unpopular. The Grantha script and the Tamil have a number of letters and formations in common, and the extra letters needed in the fuller Grantha script for Sanskrit have a very great agreement-a family-likeness, so to say-with the Tamil letters; and in the printed page they accord very well: one never imagines that in a printed page a Tamil passage side by side with a Sanskrit passage in the Grantha are in different scripts. The use of the Grantha script in Tamilnad for Sanskrit was certainly a very great help to reconcile many people to the inherent agreement, at least through the script, between the

1*Max Mueller decided to use the script which was current among the Pandits of Banaras, and was responsible for the cutting of the beautiful Oxford fount of the Devanagari letters based on the best Devanagari manuscripts of Banaras and Mathura.

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languages. This feeling of being at home in the Grantha script, so far as the study of Sanskrit in Tamilnad was concerned, was in another way reiterated by the Sankaracharya of the Kamakoti Matha of Kan- chipuram, He suggested, in the course of the Commission's interview with him: that the' use of the Grantha script for writing and printing Sanskrit in the Tamil country should be permitted, as it proved very helpful in bringing people closer to Sanskrit.

14. So, in strengthening the study of Sanskrit among those sections of the Indian people who do not use Devanagari in writing or printing their mother-tongues, the local scripts have to be recognised as possessing a great value. The knowledge of the Sanskrit language is much more important than the knowledge of the Devanagari script. For this reason, and considering also the fact that scripts other than Devanagari have been serving the cause of Sanskrit to the fullest extent, the Commission is of opinion that, while the knowledge of the Devanagari script should be made universal as the pan-Indian script for Sanskrit, the employment of the local scripts as a potent aid in the dissemination of Sanskrit should be continued.

15. Besides Devanagari and the various regional scripts, the Roman script also has been used for the printing of Sanskrit texts, particularly by foreign Orientalists. Considering the large mass of Sanskrit material thus made available in the Roman script-and this mass is increasing in extent from year to year-and considering also the value of Romanised Sanskrit for higher linguistic work', the Commission considers it necessary that advanced students of Sanskrit in India acquire the ability to read and write Sanskrit in the Roman character according to the internationally accepted system of transliteration.

5. Technical Terminology

16. Sanskrit, as the feeder language for both the Prakrits and the Modern Indo-Aryan Speeches, as well as for the South Indian Dravidian Languages, has been always supplying these languages with terms relating to higher culture. One of the oldest books in Tamil, the grammatical treatise Tol-kappiyam has already borrowed some suitable Sanskrit technical terms, beginning with ilakkiyam (Sanskrit laksyam) and ilakkanam (Sanskrit laksanam), which together constitute Grammar. It has always been considered the most natural thing for all Indian languages to go to what has been looked upon as the source- language, namely, Sanskrit. By far the largest proportion of the philosophical and technical terms, which we have in Modern Indian Languages, are either pure Sanskrit or modified forms of it borrowed through the Prakrits. When a word is taken from Sanskrit, there is not the slightest feeling that the word is foreign or borrowed. Sanskrit is, indeed, looked upon as the great treasure-house of words, kept in reserve for all Modem Indian Languages.

1*For instance, the analysis of words both in their component sound-elements and in their functional elements is much easier in the purely alphabetical Roman script than in an Indian, script, which is of course alphabetical in basis but syllabic in its application.

       



      

 
ADMINISTRATION AND ORGANISATION OF SANSKRIT EDUCATION AND RESEARCH
 

1. In the previous Chapters we have made a number of suggestions and recommendations concerning, various aspects of Sanskrit Education, in Schools, Colleges and Pathasalas, and the different activities connected with Advanced Studies and Research in the field of Sanskrit carried on by the Universities and other official' and non-official agencies. All these suggestions and recommendations naturally involve details of administration and organisation. We propose to consider in this Chapter in a general way some of these administrative and organisational questions.

Trusts and Endowments

2. First and foremost comes the question of Finance. The wide scope of our inquiry and the all-embracing character of our recom- mendations might give rise to the impression that the implementation of these recommendations would involve an expenditure which, in view of the present position of the country, the Government was likely to consider a heavy financial burden. We, however, desire to emphasise that the promotion of Sanskrit, even in the most ideal way, would not entail an inordinately heavy financial burden on the Government. Fortunately, Sanskrit studies are not without their own resources.

3. All over the country, and more particularly in some States like Uttar Pradesh, Bombay, Panjab, and all the States in South India, there are numerous Endowments and Trusts intended for the promotion of Sanskrit Studies. Some of these are, however, diverted for other purposes by the local managements and authorities, some mismanaged by those responsible for them, and some allowed to lie in a moribund state. If only the Central and the State Governments took more active interest in the proper utilisation, management and revitalisation of these Endowments and Trusts, they would find considerable resources for the running of Sanskrit institutions. Besides these, there are also temples, Maths and other religious establishments of importance with large surpluses which might be used for the most legitimate purpose of promoting Sanskrit. There are of course the great temples of South India. But, even in a State like Bombay, there are 327 Trusts, big and small, and we were told by the-Representative of that Government that there was an accumulation of a sum of Rupees six crores from the Religious Charity Trusts which had remained unused. There have been proposals that this amount might be utilised for the promotion of Sanskrit, and we too think that that would be the most proper object for which this and other surpluses of this kind could be applied. In Kerala, besides the surplus available

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with the Devaswam Board which gets 60 lakhs a year, there are re- sources available with another body called the Religious Endowment Fund, as also with the Sankara Maths, each of which has an annual income of Rs. 50,000. Similarly, if all the Nambudiri Trusts are pooled together, about three to four lakhs would be available; and there would be no object closer to the hearts of these great custodians of Sanskrit than the promotion of its study.

4. It must not be forgotten that the Central and the State Gov- ernments also have to bear responsibility in respect of the promotion of Sanskrit. Sanskrit had been patronised down the ages by the Rulers, the Zamindars and the wealthy members of the society. It is well known that some of the former Princely States were great patrons of Sanskrit; even so the Zamindars. On account of the merger of the former States and the abolition of the Zamindaries, Sanskrit has been deprived of its main support. The taking over of the States and the Zamindaries by the Government of Independent India naturally means that most of the obligations of these States and Zamindaries now devolve on the Union and the State Governments. It would, therefore, not be too much to suggest that, where transfer of authority and possession has affected Sanskrit Institutions and the maintenance of the families of Sanskrit scholars, the Government should devise some way of continuing the support that Sanskrit Pathasalas and scholars had been deriving from the old set-up. We were informed by some eminent witnesses of Mysore that that State had included in its legis- lation proper provision for the safeguard of the cultural institutions and charities, which had been flourishing under the original estates. In the absence of such a safeguard, the Government should, from their general funds under education, etc., help the upkeep of these institutions and scholars.

5. There are numerous Sanskrit institutions which, depend on land endowments; and the agrarian reforms which have been recently introduced in various States have adversely affected these institutions. This is another matter which this Commission wants to press upon the Governments for their earnest consideration.

6. We would like here to draw attention to what the President of India had to say on the subject of the responsibility of the Gov- ernments in the matter of the promotion of Sanskrit. In his speech at the inauguration of the Second Session of the Samskrta Visva Partsad held at Banaras, Dr. Rajendra Prasad said:

    "The first problem before us is a provision of finances for Sanskrit Pathasalas. The sources from which they drew sustenance are getting dried up...... The fact of the matter is that so many facets of the present-day society are controlled by Government that without Government shouldering the burden of financing these institutions, there is little hope of this work continuing any further. I believe State Governments could do something in this direction. The time for allocation of funds for the study of Sanskrit has come. When

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    these Governments are nationalising the means of the pro- duction of wealth, there seems no reason why they should not also shoulder the responsibility so far borne by the society." 

7. In the course of its tours, the Commission not only came to know of a considerable number of Trusts and Endowments for Sanskrit in different States, but was also told how, in the modern times and more particularly in the recent decades, these Sanskrit Trusts had been diverted to/alien purposes. Often, these funds are being diverted to secular charitable purposes, simply because some trustees desire to do so. In Uttar Pradesh alone, we were informed, nearly 150 Trusts intended for-the advancement of Sanskrit had been utilised for opening English and other Schools. So also is the case with Bombay, Madras, Andhra, Kerala, etc. The Maratha Rajas of Tanjore had made large endowments for the study of Veda and Sanskrit at Tiruvayyaru and other places in the District. Their Chatram charities alone comprised twenty endowments intended for Sanskrit and Anna-dana, out of these endowments, English schools have been founded. The great-grandson of the last Ruler of Tanjore represented, in his oral as well as written evidence, that the words of Raja Sarfoji were specific as regards the objective of these charities, and that Government should, therefore, give a directive for the restoration of these endowments to their original objective.

8. The object of the trust should be kept as near about the original one as possible. That "the desire of the donor is paramount" and that "it is only when the object of charity fails that a similar object should be substituted" are principles which are always to be kept in view. There can be no question of applying the doctrine of cy pres until it is clearly established that the intention of the donor cannot be carried into effect. If the donor has clearly pointed out what he wants to be done with the donation and if his directions are not contrary to law, the Court is bound to carry out that intention into effect and has no right to speculate upon whether it would not have been more expedient or beneficial if the donor had chosen a different object. The duty of the Court is to give effect to the directions of the donor, when they are not open to objection on the ground of public policy, and the Court ought not to consider whether those directions are wise or whether a more beneficial application of the testator's property may not be found. These are very wise and well-known judicial pronouncements. The Court has no right to set aside the wishes of the donor and substitute another charity simply because it is considered more useful. The executors also are bound to carry out the directions of the Will. It is not proper on their part to obtain probate of a Will, and, even while acting as ministers of the Will, to regard themselves as so much wiser and better than the pious testator.

9. Maths are mainly religious institutions, and it has been re- cognised that their primary purpose is the maintenance of a competent line of religious teachers for the advancement of religion and piety,

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the promotion of religious knowledge, the imparting of spiritual in- struction to the disciples and the followers of the Math and the main- tenance of the doctrines of the particular schools of religion and philosophy. Where idols are connected with a Math, the worship of these idols also is a part of the activity of the Math. As indicated in the previous Chapter, in places where the old religious life and traditions are still continuing without disintegration, as is the case in many parts of India, particularly in South India, there are in existence a large number of Maths and monasteries, both of the Hindus and the Jainas. Alongside of these Maths and monasteries, there are also temples of deities. These religious institutions are amply endowed. They hold large properties and have also a recurring income from their pious followers. The income of these endowments is utilised in the first instance for the maintenance of these Maths and monasteries and the worship in the temples. In spite of this first charge upon this income, there remains a substantial surplus in the case of these religious institutions and endowments.

10. This Commission is of the view, and many witnesses who appeared before this Commission have also urged upon it the same view, that these surplus funds of religious-endowments should be applied only for objects which have been, broadly speaking, recognised as religious, and not for secular charitable objects. We must not ignore the feelings of those who have made donations for religious purposes. These religious endowments of the Maths, monasteries and temples have come into existence as the result of the liberal donations made in the past by the pious followers who had a devout religious feeling. In many cases, these Maths, monasteries and temples have either Trustees or Managing Committees. This Commission is of the opinion that, even if the Trustees or the Managing Committees desired to divert the surplus funds of these religious institutions for secular charitable objects, this should not be permitted to be done.

11. The question of applying the doctrine of cy pres arises only when the original object of the charity fails, either because it has become impossible or impracticable to carry it out, or because it is contrary to public policy to do so. Cy pres means 'as nearly as possible to that which has failed'. But in applying this principle of cy pres, the funds will have to be applied only to an object which is as near as possible to the original object which has failed.

12. So far as religious endowments, Maths, monasteries and temples are concerned, it has been the generally accepted view that the surplus funds of these religious endowments can be and should be used for the advancement of Sanskrit, education of priests and religious teachers, research in and spread of Hindu Culture, and establishing institutions for research in Indian Philosophy, History and Literature. Broadly speaking, these objects have been recognised as religious objects. As a matter of fact, many temples, Maths and monasteries have these objects specifically mentioned as part of their religious activity. In

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the famous phrase of Istapurta, Svadhyaya is regarded as part of Ista.1 Sanskrit studies have always been regarded as Ista and consistently been accepted as part of the religious objects of the Maths, temples and monasteries. The surplus, funds should be spent for those ideas for which these religious institutions had been founded. Education in Vedas, Agama and Sanskrit has been regarded, from time immemorial, as an additional charge on the funds of these religious institutions.

13. But this Commission noted with regret that the application of the surplus funds of these institutions was not satisfactory. Sometimes, the management, which is often appointed by the Government, diverted this surplus fund to needs and objects, which were unconnected with those particular religious objects and were only secular charitable objects. It may be noted that enactments like the Bombay Public Trusts Act of 1950 (Section 9) clearly distinguish a religious purpose from a charitable purpose. A religious fund can and should be diverted cy pres only to a similar religious purpose. It has also been noted that, in many States, the prevailing political ideology rather than the legality of the original aims and objects of the said religious endowments influences the disposal of these funds, and the main religious objects are ignored.

14. If endowments of religious charities were permitted to be applied to other secular charitable objects, it would be in the nature of giving a blank cheque to the authorities concerned to ignore the wishes of the original settlor and subsequent donors. This is the surest way of discouraging persons from making religious endowments; for, these persons would always have the apprehension that, after they had made the endowments, some authority might think that the objects, for which the endowments had been made, had ceased to be of any public utility or benefit and that the said authority night direct a part or the whole of the surplus of these endowments to be applied to some other object, which such authority considered to be beneficial to the community at the time of giving his own directions. This is, again, the surest way of doing violence to and disregarding the wishes of the people who had made the original endowments, and of denying thereby to Sanskrit studies the support which they had intended to give.

15. The Commission, therefore, suggests, that the Central Government should pass an appropriate legislation prohibiting the diversion of the surplus funds of these religious institutions to other secular charities and insisting upon the utilisation of those funds for objects, which are, broadly speaking, recognised as religious objects, such as the advancement of Sanskrit, Indian Culture, Religion and Philosophy. The said legislation should also provide that, where the income of the Trusts specifically ear-marked for the advancement of Sanskritic studies are diverted to other secular charities even with the concurrence of the Trustees and after the order of the Courts, such income should be re-diverted, from the date of the legislation. to the advancement of Sanskritic studies. The said legislation should further provide for the proper management of the funds of religious endowments.

1*See page 13 of The Hindu Law of Religious and Charitable Trust by B.K. Mukerji, late Chief Justice of India.

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16. The Commission noted that a number of endowments for Sanskrit were being mismanaged in a flagrant manner,or were completely neglected and were not functioning at all. In some places, witnesses gave to this Commission a list of such endowments in the neighbourhood and stressed the need for undertaking a complete survey of the Sanskrit endowments available.. We would endorse this suggestion and recommend that the Government should, through the Revenue or other appropriate Departments and with the help of the local public, institute an Official Survey of all the Endowments-big and small-for Sanskrit in the country, set aright the mismanagement, pool together the non-viable endowments, and put to proper use those that had become moribund. It is expected that the Government will, by means of such drive on their part, unearth ample financial resources to help the cause of Sanskrit.

The Central Board of Sanskrit

17. We have already made out a case that the Central Government ought to bestow special care on the cultivation of Sanskrit. In the earlier Chapters, we have made several proposals, which necessarily presuppose constant attention, co-ordination and direction from the Centre. Above all, in respect of Sanskrit, there ought to be a Central Policy which, as in other educational matters, the States should be advised to follow. There are also some organisational and administrative matters of an all-India character, such as the enforcing of uniform standards in teaching, scales of salaries, aid to institutions, etc. For all such purposes, it is necessary for the Government to set up a Central Board of Sanskrit. From what we have seen of the proceedings of the Central Board of Secondary Education, the question of the study of Sanskrit in schools does not even figure in them. The Central Board of Sanskrit, as we envisage it, will not be merely an advisory and deliberative body like other Central Boards such as those of Education, Archeology, etc., but will have the necessary funds at its disposal like the centrally sponsored Academies; it will be something like a Central Sanskrit Grants Commission.

18. On this question, we made extensive enquiries. The majority of our witnesses said that, unless such a 'watch-dog' was established, Sanskrit, which was a neglected subject, could never get its due. We would here set forth certain views expressed before us by a number of witnesses with some vehemence. The plans for developing local langu- ages, they complained, fully engrossed the attention of the States; some States were apathetic to Sanskrit, and in one State, there was obvious antipathy and every small opportunity was seized to relegate Sanskrit to a still further backward place in the scheme of education. Though education is a State subject, it was argued that States, which looked up to the Centre for many things including finances, should not formulate their own independent policies in respect of a language of all-India character and importance like Sanskrit. They should not ignore an all-India policy laid down by the Centre in respect of Sanskrit. Some witnesses even went to the extent of saying that Sanskrit should be

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made a Central subject. Some said that, as in the case of the Harijan Welfare, in the matter of the Pathasalas and Pandits also, who are as much 'Depressed', there should be a special Central Department.

19. We would like to state our reaction to the views mentioned above. We have argued in the Chapter on Sanskrit Education and elsewhere that Sanskrit is part and parcel of one's mother-tongue, and that it should be taught in close relation with the regional language. It would, therefore, not be proper to absolve the States completely from their responsibilities to promote Sanskrit Education. But we would suggest that, as in the case of the University Education, the Central Government should express, in a tangible form, their interest in and anxiety for developing Sanskrit by making Sanskrit a Special Concurrent Subject and by setting up a Central Board for safeguarding it.

20. Some eminent educationists have strongly supported the proposal for a Central Sanskrit Board. The present Chairman of the University Grants Commission not only favoured the setting up of a Central Sanskrit Board but also gave an outline of how it might func- tion. He even suggested that the Board might have an amount of two crores placed at its disposal annually. We mention this to show that serious thought has been bestowed by several responsible persons on the subject of the promotion of Sanskrit, and that it is not out of an all-out enthusiasm for Sanskrit that a Central Board is being asked for. There were other distinguished educationists who said that, in- stead of a separate Board, a Sanskrit Section may be created under the present University Grants Commission. We do not favour this idea. For, we are clear about one thing: while, in an advisory capacity, the Central Board, as we visualise it, may make recommendations in all matters concerning Sanskrit studies, including those that come under the purview of the University Sanskrit Education, the Board is expect- ed also to deal, from the administrative and financial points of view, with Sanskrit activities outside the University, firstly, the Pathasalas, and, secondly, the privately organised Research Institutes and Parishads in the country.

21. Some concrete ways how this Board could help may be indi- cated here. In one of the Southern States, under the pretext of falling strength, Sanskrit teachers in service are being given notice, year after year, and students desirous of taking Sanskrit are being 'cornered', so to say, to take the local language. If the argument advanced under these circumstances is that it is not economical to provide for Sanskrit teachers when the demand is poor, the Central Board may not only lay down the policy that the provision for the study of Sanskrit must always be available, whatever the strength, but may also, if necessary, make a contribution towards the cost of maintaining Sanskrit teachers. Similarly, in the case of the Pathasalas, we have found that the salaries which are being paid to the Pandits are ridiculously poor. The Pandits who have mastered two or three Sastras are being paid less than postal peons and attendants. One may ask, without appearing to be rhetorical, how it redounds to the credit of any nation

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to have a category of scholars and teachers in such a wretched condi- tion. The buildings where some Pathasalas are allowed to hold their classes are pitifully dilapidated. If the general Secondary Schools were to have such buildings, the Department of Education would come down upon them and not allow them to go on. One of the chief re- commendations made by us elsewhere is that the salaries of the Patha- sala teachers should be raised so as to be on a par with corresponding cadres in modem Schools and Colleges. We have not suggested any definite scales of salaries for the Pathasalas, but we have laid down the general principle that the Pandits, whether in Sanskrit Schools or Colleges or Universities, should receive the same scales as the teachers in the corresponding modern institutions. Also, we think that some allotments need to be made for making the Pathasala buildings look less dilapidated and for making the hostels attached to them afford better living conditions to young students. While there is no free-income at all for most of the Pathasalas, there are several of them functioning on small and limited resources; they cannot afford any measures of upgrading and may even suffer extinction owing to this policy of up-grading. In such cases, the Central Board should be able to make grants towards the raising of the teachers' salaries and towards the improvement of the buildings, hostels, libraries, etc.

22. In addition to providing better salaries to Sanskrit teachers, our recommendations include proposals for the development and reorganisation of the Pathasalas which, again, many institutions would not be able to implement without some external aid. Our proposals for improving and re-vitalising the traditional type of study contemplate the introduction in the curriculum of some modern subjects, the employment of trained teachers. the addition of Research Departments to Sanskrit Colleges, the award of stipends and scholarships, and the setting Lip of the Sanskrit University as the apex of the system. There is then the question of the privately organised Research Institutions in the country-the help which they require and the need to bring them under some system of coordination and planned functioning. All these proposals cannot be carried out except through a Central Board which is capable of over-all direction and financial assistance. We have recommended elsewhere the establishment of one or more Sanskrit Universities. The Central Sanskrit Board should be the highest authority under whose aegis the Sanskrit Universities would come into being and function.

23. We have also mentioned the need to undertake a country-wide Survey of Endowments for Sanskrit. In the matter of such a survey, again, the Central Board may take the initiative with the authority of the Government. Similarly, it should be one of the functions of the Central Board to advise the Government in the matter of the State honours and patronage to Sanskrit Pandits to which we have referred elsewhere in the Report.

24. Under its advisory capacity which, as we have already stated, may cover the entire field of Sanskrit studies, the Central Board should be concerned, among other things, with the formation of the patterns

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of Sanskrit Education at different levels; the co-ordination of courses, teaching, publication and similar other activities; the standardisation of syllabuses, examinations and degrees; and the defining of the qualifications required for different types of Sanskrit teachers and researchguides. It can also work out many other lines on which it may help traditional Sanskrit learning and its representatives, such as the exploring of the venues of employment for the Pandits both in the direct field of Sanskrit and in the fields where Sanskrit equipment is desirable.

25. As regards the constitution of. the Central Board, it should be an Autonomous Statutory Body composed of members representing all the parts of India and all aspects of Sanskrit Education modern and traditional, academic and administrative. There are two other Central Organisations which we have recommended, namely, the Central Indological Institute and the Central Manuscripts Survey. 'The Central Indological Institute will be an 'independent body, for, its scope is very wide. But, as we have emphasised in the Chapter on Research, the Institute will have a strong Sanskrit Section as its core. To that extent, therefore, the Board and the Institute may -work together. The Manuscripts Survey may either work along with the Institute or be looked after by the Central Sanskrit Board. The Central Sanskrit Board, the Central Indological Institute and the Cen- tral Manuscripts Survey should have mutual representations on their 'respective Managing Committees.

Sanskrit Studies in the States

26. We have also to make some suggestions regarding the ad- ministration of Sanskrit studies at the State level. First of all, we may refer to the Sanskrit Inspectorate. In Uttar Pradesh, there is the largest number of Sanskrit Schools and Colleges. The Government of that State has now recognised what are called the Adarsa-Pathasalas or the new reorganised Sanskrit Schools. As already pointed out in Chapter V, many of these reorganised Pathasalas evade the provisions of reorganisation and defeat the very purpose of reorganisation, by not arranging, among other things, for the proper teaching of the modern subjects. We were also told that the number of Inspectors in Uttar Pradesh was so small and their visits so few and far between that many Sanskrit Schools had never been inspected at all by the educational officers. There is need to strengthen the Sanskrit Inspectorate in such States, and also to ensure a strict enforcement of the reorganisation requirements.

27. In Rajasthan, witnesses of all shades of opinion strongly advocated that Sanskrit should be a subject to be directly dealt with by the Secretary of the Education Department and not by the Director of Public Instruction. There is some point in this suggestion, and we might discuss this question a little here. The scope of Education has now become very wide. It has many extended branches like technology, crafts, rural, primary and secondary schools, University, and so on. The administrative set-up which the British Government had ordained at the time of the beginnings of modern education in

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India cannot be regarded as capable of coping with such complexity and specialised developments. From the point of view of knowledge, capacity or interest, a single person, as Director of Public Instruction, can hardly be expected to control and direct effectively all these aspects of education. We, therefore, think that the time has come to break up the monolith of the Directorate of Public Instruction in a State into separate Directorates for University Education, for Technology, etc. In such a split-up, Sanskrit should have a separate Directorate. It might not be necessary to make this whole set-up unwieldy by providing for a Director-General above all these Directors, for, the various Directors could directly deal with the Education Secretary, who should have under him different Sections- one of them pertaining specially to Sanskrit studies in the State. It would also be desirable if each of these Directors of Special Sections of Education, like Sanskrit with which we are concerned here, had some non-official State Advisory Committee to help him. In some States, the number of the Pathasalas may be small, but Sanskrit studies are far wider than the Pathasalas. Every State should, therefore, have such a Director of Sanskrit Studies and a non-official Advisory Committee.

Status of Pandit Teachers

28. In connection with the general move towards improving the status of traditional teachers of Sanskrit, we have made certain suggestions of administrative character which we desire to bring together here. In Universities and Colleges, there should be equality in status and salary between Professors and Pandits. Already such equality has come into force in many Universities, and we hope that it will be soon given effect to all over the country. In the various University authorities, like the Senate, the Academic Council and the Executive Council, the traditional Pandits do not generally have any place. Even where the Universities conduct examinations for the Pathasalas, the products of these latter institutions are not entitled to exercise their votes or become members of such bodies. The equalisation of status, for which we have pleaded, should also remedy this state of affairs. As part of this equalisation, we further suggest that the courses of the traditional type should be made into Degree Courses, and thus the sense of inferiority implied by the term, 'Diploma' or 'Title', should be removed. The students who pass the, higher Sanskrit examinations should get all the privileges of the University Degree-holders.

29. So long as the reorganisation of the Pathasalas and the standardisation of degrees, etc., recommended by us, have not come into effect completely, it is necessary that, as an interim measure, steps are taken to define the equivalence of the various Sanskrit Diplomas and Titles. As already pointed out, different Sanskrit Titles are current in different parts of the country; the equivalence of these Titles should be established, so that there might not be any difficulty for these Titleholders being employed in any part of the country. There should also be fixed an equivalence between the various stages of the Pathasala education on the one hand and those in modern schools and colleges on the other. Thus, Madhyama, Sastri and Acharya (or the Entrance,

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Preliminary and Final of the Madras Siromani) should be declared res- pectively equivalent, at least for some categories of employment, to, S.S.L.C., B.A. and M.A. In the North and in Bombay this has already been done, but in other parts it still remains to be done. There would be several lines of employment to which the products of the Pathasalas could take if this equivalence with the school and college examinations was granted. We would, therefore, urge upon all States to examine this question and declare suitable equivalence, so that the Sastris, Siromanis, Tirthas and Vidvans might not consider teaching as the only line open to them.

Free Education

30. There is one important aspect of Sanskrit Education regarding which some representation was made to us in the course of our tours in Uttar Pradesh. Sanskrit Education has long flourished in this country on the basis of the facilities of free boarding and free lodging afforded to the pupils. Even now, this practice continues in the traditional Pathasala, though on a considerably smaller scale. It was pointed out to us that free food and free lodging often tended to produce a type of student who was not serious about studying Sanskrit and took to it only because there was no other opening for him. And, as it often happened, he would leave the Pathasala as soon as he was fed up with it or found something else to do. It was, therefore, suggested that the levying of fees might help to produce a greater sense of seriousness and might bring in a better type of students. Actually, Sanskrit School in Uttar Pradesh which charges fees, has more and better students on its roll. In the South, the introduction of the reorganised Sanskrit or Oriental High Schools has brought in the question of levying fees, and, in Kerala, we were told, fees were collected in some of the Sanskrit Schools.

31. Even granting the contention that the levy of fees will lead to some improvement in the student material, we must seriously- consider whether it would be desirable to enforce this rule everywhere and at all stages. It is true that no system of education can live for all time on charity alone. As against this, we have to take into account the modern trend in the educational policy. In many countries, education is free and compulsory up to a certain standard. In ancient times, we had accepted in India the ideal of free education ; and today we are trying to line up with this universal modern ideology. In higher education also, in countries like England, a very high percentage of the students enjoy the facilities of scholarships. Somehow, the ancient Indian ideal which abhorred the idea of mating the young pay for their education has been gaining ground in modern philosophy of education also. Under these circumstances, we think that it would not be advisable to make any sudden and drastic changes in the matter of the various facilities at present available in the Pathasalas.

Qualifications of Sanskrit Teachers, etc.

32. In Chapters dealing with Sanskrit Education, Teaching of Sanskrit, Sanskrit Research, and Manuscripts, we have incidentally touched upon the equipment necessary for the different types of workers

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in the institutions doing work in the field of Sanskrit. Generally speaking, in the various institutions, which we visited in the course of our tours, we did not find any glaring deficiencies in respect of the qualifications of the persons employed in them. However, we may briefly set forth here the minimum qualifications necessary for different categories of Sanskrit posts.

33. To begin with the School. The teacher of Sanskrit for the Higher Secondary Classes should be a holder of some recognised title, such as Tirtha, Sastri, Acharya, Siromani, Vidvan, etc., or should have other equivalent qualifications. He should also possess a Diploma in Teaching. For the Lower Secondary Classes, the teacher should have passed the Madhyama or an equivalent examination. In the reorganised Sanskrit High Schools also, the qualifications mentioned above should hold good.

34. So far as Colleges and Degree Courses are concerned, an M. A. in Sanskrit or an equivalent examination with high second class should be the minimum qualification for a teacher. A combination of University training and Pathasala training is always to be preferred. For the Chief Professor of Sanskrit or the Head of a University Sanskrit Department, a Research Degree, teaching experience of post- graduate standard for not less than five years, and a decent record of research work should be the minimum qualifications. In Research Departments of the Universities or in Institutes recognised by the Universities for Post-graduate and Research work, the Heads as well as others who guide research should possess a Research Degree and a record of continuous and recognised research work. For other members of Research Departments also, the minimum qualifications should include approved Post-graduate Research work. The Curator of a Library should be a Research Scholar of some standing, specially qualified in the examination of Manuscripts, archival science, and textual criticism. Both in the Teaching Department and the Research Department of the Universities or the Colleges, at least one of the members of the Staff, should be a traditional Pandit who is well- grounded in at least two Sastras. So also for a certain number and types of posts in Research Institutes and Special Projects of Research, proficiency in Sastras should be insisted upon. We do not approve of any third class graduate or title-holder being appointed to any of the posts in Colleges, University Departments or Research Institutes.

35. So far as the Pathasalas and Sanskrit Colleges are concerned, old type Pandits who are recognised Masters in more than one Sastra would be most desirable as teachers. The traditional institutions should try to secure the services of as many of such Pandits as possible. For the different Sastras, persons who have passed the highest examinations with those Sastras as their special subjects should be chosen ; they 'should have at least three years' teaching experience.

36. Just as we have recommended that one of the members of the staff in the Teaching or the Research Department of a College or a University should be a traditionally trained Pandit, we also recommend

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that, in all Pathasalas, one of the teachers should have an M. A. Degree in Sanskrit, so that he might teach such subjects as History of Literature Comparative Philology, etc. In the reorganisation recommended by us, employment of M. A.s in the Pathasalas would become necessary not only for the teaching of Sanskrit subjects but also for the teaching of the modern subjects to be introduced.

37. As we have emphasised in the Chapter on Teaching of Sanskrit, the Pandits selected as teachers should have undergone a Course in Teachers' Training. We suggest that such Training Courses should be started at different centres.

38. For the Sanskrit Universities, the services of the most distinguished scholars of the Pandit tradition, who have the capacity to produce original work, should be enlisted. Their Assistants also should, in addition to the specialisation in particular Sastras, show evidence of their capacity to do original research work.

39. Apart from specialising in different Sastras and going in. for Teachers Training, some products of the Pathasalas would do well to pick up, the, different scripts in which Sanskrit Manuscripts are written. Such Pandits could be very well employed in Manuscript Libraries for the work of copying and collation. Some of the Pathasala. students might, again, qualify themselves for Sanskrit proof-correction and other press-work relating to Sanskrit publications.

Venues of Employment

40. For an average Sanskrit graduate, venues of general employ- ment are as much open as to any other graduate. To one who wants further to specialise in Sanskrit, there are openings in the teaching and research lines in his own subject as also in allied fields such as Indian Philosophy, Ancient Indian History, and Archaeology and Epigraphy. With a larger cultural and literary background, a Sanskritist can build up a career for himself as a writer or an organiser of cultural institutions. Sanskrit is one of the subjects for I.A.S. and other Union Public Service Commission Examinations, and a bright Sanskrit graduate can sit for such competitive examinations. We have already pointed out elsewhere that a Sanskritist is specially well fitted to act as a cultural officer both in the national schemes as well as in the Indian Embassies abroad. As for the traditional Pandit, the teaching line is open to him not only in the Pathasalas but also in general schools, colleges and research departments. Elsewhere we have stressed the desirability of employing qualified Pandits in degree colleges to teach the Sastra texts ; we have also suggested their recruitment in University research departments, research institutes and special research projects. We have recommended the addition of research sections to the Pathasalas and the setting up of Sanskrit Universities ; and in all these the Pandit will have many opportunities for work.

41. In the Maths and temples and in the Community Projects and National Extension Service, some of the gifted Pandits who can give attractive discourses on religious and moral subjects can be usefully

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employed for lecturing and propaganda work. That Pandits can do well even in the organisational work in this line is exemplified by one ,of the Pandit-teachers in the Sanskrit College, Jaipur, who is now the Regional Secretary of the Bharat Sevak Samaj there. It has already been mentioned that the Department of Education in West Bengal occasionally employs a Bhagavata expounder. In Assam, Pandits are employed to give moral instruction, to prisoners in jails. In Orissa, the Commission came across a young man who had carved out a career for himself as a paid public lecturer on Sanskrit and allied cultural subjects. He told us that be charged Rs. 50/- per lecture and that he was much in demand. As we have pointed out in the section on Popularisation of Sanskrit in Chapter X, there is a real demand today for exponents of the Epics and the Puranas. Among the educated public, there is a growing desire to read Indian philosophical texts, and a number of Pandits will be able to find work for such private instruction to individuals or study-groups.

42. Such Pandits as have some professional equipment can find employment as Priests, Ayurvedic Doctors and Jyautisikas. The Sans- krit Printing Presses need Sanskrit compositors, and as we have sug- gested elsewhere in this Chapter, such of the Pathasala students as cannot afford to study beyond some elementary classes may qualify themselves for such press-work. Sanskrit proof-reading will, of course, need higher qualifications in Sanskrit than in the preceding case. In Manuscript Libraries, Sanskritists with average equipment can make a living as copyists.

43. One of the objectives-though perhaps incidental-of the reorganisation of the Pathasalas, which we have recommended elsewhere, is to open up to the students passing out of these institutions new avenues of employment. In the revised courses, the Pathasala. students would be taught English; General Science (including Mathe- matics) and Social Studies. A product of a Sanskrit school or college would thus be qualified for any job which was generally available to S. S. L. C.s. or Graduates. We would, however, like to emphasise again that the ultimate aim of the reorganisation of the traditional system is to produce a new type of Pandit who will carry on the tradition of adhyayana and adhyapana in a newly invigorated way.

Ministry of Culture

44. Some of our witnesses, among whom were distinguished administrators like Dr. C. P. Ramaswamy Aiyar, expressed the view that, in Free India, when, as one of the measures for an all-round regeneration of our country, our leaders were anxious 'to rehabilitate our ancient culture, which had been sadly neglected by the British Government, it was necessary to have a separate Ministry of Culture. Such a Ministry might not only pay special attention to cultural development but might also bring together under one administration the various cultural matters which were now spread over different Ministries and were sometimes, even needlessly duplicated by more than one Ministry. The portfolios of the various Ministries, as they exist now,

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are a legacy of the British days and there is no reason why we should not reorganise them in a manner which would be more suitable to the needs of our new Republic. In such reorganisation, an independent Ministry of Culture should figure prominently. Many modem countries have Ministries of Culture. As Sanskrit is pre-eminently a cultural subject, this Commission thinks that the setting up of a Ministry of Culture at the Centre will be a right step in the direction of the cultivation and growth of Sanskrit studies.

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CONSPECTUS AND RECOMMENDATIONS
 

CONSPECTUS

In Chapter I, which is by way of introduction, we have given a statement regarding the appointment of the Commission and how it set about its work. We have also defined the scope of our inquiry on the basis of our Terms of Reference. Reference is made in this Chapter to the work of two other Educational Commissions appointed by the Government of India, namely, the University Education Commission and the Secondary Education Commission, as also of the Official Language Commission and of various 'Sanskrit Reorganisation Committees appointed by the different States and Public Bodies, in so far as it has a bearing on the field of our inquiry.

Chapter II gives a historical survey of Sanskrit studies in India. It traces the circumstances which led to the development of Sanskrit Education on two parallel lines-the traditional and the modern. It also describes the growth of institutions and activities along both these lines during the past century and a half.

In Chapter III, we have reviewed the present situation in respect of Sanskrit studies in Pathasalas, in Secondary Schools and Colleges, and in Universities and Research Institutions. We have also taken note of the various public activities devoted to the cultivation and promotion of Sanskrit.

Chapter IV deals with the aspirations of Independent India and the vital bearing which Sanskrit has on them. In a sense, it opens the case for Sanskrit. Here we have discussed, among others, the following topics : the importance of Sanskrit in Indian History and Culture ; the intellectual value of Sanskrit studies among the Humanities ; the richness and the intrinsic worth of Sanskrit Literature and its significance for the full development of the mind and the building up of character ; the role of Sanskrit in respect of the maintenance of National Solidarity, and its significance as a link binding India with the Worlds of the West and the East ; the character of Sanskrit as a living force, not being merely a dead classical language; the relation of Sanskrit with all the regional languages of India as the perennial source upon which the latter draw for their sustenance and growth; the place which Sanskrit should have in the general scheme of Indian Education; and the necessity for according special treatment to Sanskrit.

Chapter V on Sanskrit Education concerns itself (i) with the study of Sanskrit as part of General Education, showing how the place of Sanskrit can be made secure in the curriculum of Secondary Schools; and (ii) with the specialised study of Sanskrit as carried on in the traditional Pathasalas and in the modern Colleges and Universities. With reference to the specialised study of Sanskrit, we have discussed

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the merits and the drawbacks of the two systems of Sanskrit Education and the question of their integration. We have indicated the lines on which the two systems can be reorganised. so that they may reinforce each other. Further, we have pointed out how Sanskrit has to be treated as a necessary complement to the higher study of Modem Indian Languages and of other subjects like Indian Philosophy and Ancient Indian History and Culture.

In Chapter VI, we have considered the methods, both ancient and modern, of teaching Sanskrit, and have stressed the need for evolving a suitable method to teach a language like Sanskrit at different levels. Improvements have also been suggested in the curriculum and the system of examinations.

Chapter VII is devoted to the consideration of Sanskrit Research in all its aspects. We have pointed out the significance of Research for the growth of Sanskrit studies and the facilities needed for it. We have then discussed such topics as Sanskrit Research in the Universities; research scholarships and fellowships; adjudication of research theses ; foreign degress; neglected subjects; seminars and inter-disciplinary study; research publications; research projects; Journals and Bibliographies ; co-ordination of activities in the field of research; Research Institutions; and the All-India Oriental Conference. We have also dealt at some length with the scheme for a Central Institute of Indology.

In Chapter VIII, we have tackled the question of Sanskrit Manus- cripts-tbeir search, collection, preservation, cataloguing, study and publication. We have also touched upon the question of the setting up of a Central Manuscripts Survey.

Chapter IX deals with the question of Sanskrit University.

In Chapter X, we have discussed various other topics relating to Sanskrit, such as the use of Sanskrit on formal occasions ; Sanskrit and Religious Education ; pronunciation of Sanskrit; the use of regional scripts for Sanskrit; Technical Terminology ; Sanskrit as an Official Language of the Indian Union ; Sanskrit and the Public Services ; State honours and patronage for Sanskrit scholars ; encouragement of Sanskrit through Maths and temples; Veda-patha, Purana-patha and Paurohitya; technical disciplines like Ayurveda, Jyotisa and Silpa; Basic Sanskrit; Sanskrit as a Classical Language; Sanskrit Journals; and popularisation of Sanskrit through private classes, study-groups, private examinations, Sanskrit associations, Sanskrit drama, the All India Radio, the Press, cheap editions of Sanskrit classics with translations in the regional languages and English, and the Sahitya Akademi.

In Chapter XI, we have considered some organisational, adminis- trative and financial matters arising out of the subjects dealt with in the foregoing Chapters. Among other things, we have discussed here the question of the husbanding, for the promotion of Sanskrit, of the resources available through various Trusts and Endowments and the setting up of a Central Sanskrit Board.

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In Chapter XII, we have given a Conspectus of the earlier Chapters and have brought together the major Conclusions drawn and Suggestions and Recommendations made by us in the body of the Report.

The Report concludes with an Epilogue.

This Report is followed by nine Appendices giving varied informa- tion in connection with the work of the Commission.

RECOMMENDATIONS

Sanskrit Education

(1) Sanskrit in Secondary schools:

In view of the importance of Sanskrit for an adequate understanding of the culture of India ; in view of its intimate relation with the modern Indian languages ; in view of the desirability of every Indian student having an opportunity to study it; in view of the fact that the Secondary School Education has not only to be complete in itself and well-rounded (as many students would be discontinuing their formal education at that stage) but has also to form an adequate foundation for the further study of Sanskrit in Colleges and Universities and in view of the various other points made out in Chapter IV ; this Commission recommends that such provision should be made in the language studies in the Secondary School Curriculum as would guarantee for Sanskrit a secure place therein as a language which all students would be able to take up, and that, for this purpose, the necessary modifications should be made in the Three Language Formula which has been already announced by the Central Government and which is being implemented by the States.

The Commission urges upon the Government the need for making an adequate provision for the study of Sanskrit in the scheme of general education, in Schools and Colleges, as otherwise the liberalisation of Sanskrit Education which has taken place in modern times will receive an undesirable set-back (111.49).1

The Commision recommends that this provision should be such that, in some way or other, the young Indian pupils, with such exceptions as may be necessary (V. 15), would automatically study Sanskrit ;

that, for this purpose, compulsory provision for the teaching of Sanskrit, unaffected by arguments of economy or number of students taking Sanskrit, should be made in all the Schools in the country (V. 32) ;

and that arrangements of groups of subjects should be so designed as not to debar such students as want to study Sanskrit from doing so (V. 33).

1*The Roman figure indicates the number of the Chapter and the Arabic figure that of the paragraph.

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The Language-Formula :

This Commission recommends that, in Secondary Schools, all Indian students should be taught three languages, namely, (1) the mother- tongue (or the regional language), (2) English, and (3) Sanskrit (or, in some special cases, some other classical language as equivalent to Sanskrit, e.g., Arabic, Persian, Old Tamil, Latin or Greek) (V. 25, 15) ;

that Hindi should be taught at the College stage to such students as desire to enter all-India services (V. 25) ; or, if it is to be taught in the School, the three language-scheme recommended by us above should be so modified that Hindi, or, for Hindi-speaking students, some other modern Indian language, preferably South Indian, is allowed as an alternative to English (V. 25).

In any scheme of adjustment with Hindi, the Commission is against providing Hindi as an alternative to Sanskrit.

The Commission recommends the following pattern for the study of languages in Schools : (i) Class 1-5 : only the mother-tongue with voluntary extra-curricular lessons in Sanskrit Subhasitas, etc.; (ii) Class 6 : the mother-tongue and English, the extra-curricular lessons in Sanskrit Subhasitas etc., being continued; and (iii) Class 7-11: the mother-tongue (reduced), English and Sanskrit (V. 27). In this connection, the Commission thinks that it is not advisable to add the burden of Hindi as the fourth language at the School stage. The best results, in the opinion of the Commission, will be achieved if Hindi is made a subject of study at the College stage, on the basis of a knowledge of the mother-tongue and Sanskrit (V. 25).

If the Three-Language Formula, namely the mother-tongue, English and Sanskrit (or the alternative formula, namely, the mother-tongue, Hindi or some other Modern Indian Language, and Sanskrit), as recom- mended by the Commission as its first choice, is not feasible in certain parts of the country, then, as a second preference, the Commission recommends a Four-Langauge Formula, namely, the mother- tongue, English, and Hindi (or any other Modern Indian Langage for HindiSpeaking students), plus Sanskrit [V. 25 (2)].

As a third preference, the Commission favours a course of four langauges, namely, the mother-tongue, English, and Hindi, plus Sanskrit in a composite course with the mother-tongue or Hindi or both, under certain specific conditions, namely, (i) that, at some stage, such a composite course must be made compulsory in lieu of the mother-tongue, (ii) that the duration of this course must not be less than 5 years, (iii) that the course must begin with an equal emphasis on the two languages, and emphasis on Sanskrit must increase in the higher classes, and (iv) that separate passing in each constituent language of the composite course must be made obligatory [V. 25 (4), 28].

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This Commission is of the opinion that it is quite practicable to adjust the study of the four languages (the mother-tongue, Sanskrit, English, and Hindi or any other Modern Indian Language for Hindi- speaking students) without there being any trace of burden, if the extraordinarily long course in the mother-tongue is pruned to some extent, if the simultaneous commencement of the learning of two langauges is avoided by phasing their introduction, and if English and Hindi. are treated as skill subjects and not as content subjects, as indeed they are meant to be treated (V. 20, 21, 28, 29).

The preferences of the Commission in the matter. of its recommen- dations are in the order as stated above.

The Commission is definitely against the suggestions made in some quarters that Sanskrit should be provided for out of school hours or as a non-examination subject [V. 25(3)].

The Commission is of the view that a course in Sanskrit in Secondary Schools of less than 5 years' duration will not be at all adequate as the necessary foundation for the further study of it at the College Stage (V. 27).

The Commission is against Pali and Prakrits being allowed as alternatives to Sanskrit at the School stage ; at the same time, the Commission recommends that the study of the Prakrits should be made an obligatory part of the courses in special Sanskrit in the Universities and the Pathasalas. Provision should also be made for the Prakrits and Pali being taken as special subjects at the Graduate and the Post- Graduate stages (V. 31).

The Commission further recommends that, in addition to the provision for Sanskrit in the scheme of language studies, some account of the thought, culture and literary productions in Sanskrit should be included in the subject of Social Studies in the Secondary School Curricula (V. 8, 85).

(2) The Traditional System of Sanskrit Education and Learning :

The Commission, agreeing with the view expressed by an overwhelming majority of witnesses, recommends that the traditional Pathasala system of Sanskrit education and higher studies should be continued and preserved and recognised as an accepted form of educa- tion, like any type of school and college education (V. 44-47).

The Commission recommends-

that the Pathasala system should be revitalised by reorganising the Pathasala courses with the introduction in them of some modern subjects like the mother-tongue, English, General Science including Mathematics, and Social Studies including Ancient Indian History and Culture (V. 60-62), adequate care being taken to see that this introduction of the modern subjects does not result in lowering the standard of Pandit scholarships (V. 71).

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that these reorganised Sanskrit High Schools or remodelled Pathasalas, with their students studying mainly Sanskrit (for not less than 16 periods a week) and also some modem subjects as indicated above, should be on par with other High Schools, and their products be treated like S.S.L.C., students for purposes of employment or admis- sion to further courses of study (V. 58. 6 D;

that Pandit-Teachers in the Sanskrit High Schools or reorganised Pathasalas should be required to undergo a course of Teachers' Training and that, for this purpose, special Sanskrit pedagogic courses should be instituted (VI. 16);

that the reorganised Pathasalas should be properly inspected by an adequate Inspectorate, which should see particularly whether proper provision is made in the Pathasalas for the teaching of the modern subjects (V. 68) ;

that, where feasible, these reorganised Pathasala courses should be opened as Sanskrit Wings of existing general High Schools (V. 73- 4);

that these Sanskrit High Schools or remodelled Pathasalas should lead to Sanskrit Colleges; the former (Sanskrit High Schools or reorganised Pathasalas) comprising, after 5 years of primary education, the two stages of Prathama and Madhyama of three years' duration each, corresponding respectively to Lower and Higher Secondary; and the latter (Sanskrit Colleges) comprising the Graduate and the PostGraduate stages of Sastri (of three years) and Acharya (of two years) corresponding respectively to B.A. and M.A. (V. 58-59);

that the products of the Sanskrit Colleges should enjoy the same prestige and status as those of the Colleges of Arts, Science, etc. (XI.28);

that as the apex of the Pathasala system, Sanskrit Universities should be established as indicated in V.75-76 and IX 15;

that, apart from encouraging in every way all proper proposals for Sanskrit Universities from States and Private Foundations or Societies, the Central Government itself should give a lead by founding a Sanskrit University (IX 16, 17);

that, in respect of the traditional Sanskrit education in the Pathasalas, there should be a uniform system for all India, with the same standards, duration of courses, examinations and nomenclature of Sanskrit degrees and/or diplomas (V. 59-60);

that, in the interim period, there should be established an equivalence in respect of the different Sanskrit diplomas current in the different parts of the country, as also an equivalence between the various stages in the traditional Sanskrit education on the one hand and the stages in the University education on the other (XI.29);

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that this parity should comprehend also the scales and grades of pay, as between Pandit-Teachers and Graduate-Teachers in the various cadres in Schools, Colleges and Universities (XI.28);

and that Pandit-Teachers be given the same status as Graduate- Teachers in respect of representation on the various University Bodies (XI.28).

Other recommendations of the Commission relating to Pandits, Pandit-learning and Pathasalas are given subsequently.

(3) College and University:

The Commission recommends-

that, in the College course leading up to the Graduate and Postgraduate Degrees, there should be provision for the study of Sanskrit under general as well as special and optional subjects;

that such of the Universities, as have not so far provided for the study of Sanskrit as a special or an optional subject for B.A. (Hons.) and M.A. Degrees, should make such provision available in their College or Colleges;

that no University in India should be without a Department of Sanskrit or a Chair in Sanskrit for the organisation and teaching of Sanskrit as a special subject for B.A. (Hons.) and M.A. (VII.12);

and that, for facilitating the proper pursuit of such advanced study of Sanskrit under the special branch, the teaching of Sanskrit in the lower Collegiate classes should be sufficiently strengthened (111.54).

Other recommendations of the Commission in respect of the Collegiate study of Sanskrit are given subsequently.

(4)Integration of the Two Systems:

The Commission is of the considered view that it is premature and not wise to make any forced attempt at an integration of the Pathasala and the University systems of Sanskrit Education into a single system.

The Commission, however, recommends a greater measure of co- operation between the two systems, helping the two to approximate each other steadily and gradually, so that a healthy and lasting integra- tion of the two might naturally emerge at some future date.

The Commission recommends-

that, for this purpose, Pathasala Pandits should be employed in modem Colleges, Universities and Research Institutes to bring into these modem institutions the traditional method of intensive and line- by-line study and mastery of the texts, and, correspondingly, Sanskrit

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M.A.s should be employed in higher grade Sanskrit Pathasalas to familiarise the Pandits and the students there with modern historical, critical and comparative methods (V.77-82);

that the various other ways set forth in the Chapters on Sanskrit Education, Teaching of Sanskrit, and Sanskrit Research for familiaris- ing the Pandits with modern methods and the results of modern re- searches should be adopted;

that care should be taken to see that there is no hybridisation by bringing the two systems together in a superficial manner;

and that the integration of the two systems should be tried at higher levels by arranging for some Sanskrit Graduates of the Universities undergoing Pandit-training, and for Pandits, after the completion of their Sastraic study, undergoing training in modem methods (V. 77-82; VI.23).

(5) Sanskrit and Other Indian Languages and Allied Subjects:

The Commission recommends-

that in view of the intimate relation of Sanskrit with the several Indian languages and the influence exerted on the latter by Sanskrit, the special study of all the Indian languages at the B.A. (Hons.) and M.A. stages should include a study of Sanskrit; and that, for this purpose, there should be prescribed at least one full paper in Sanskrit in all Degree and Post-graduate courses in Indian languages (V.83);

that, particularly in the case of Hindi, which, according to the Constitution, is to draw primarily from Sanskrit, a larger quantum of Sanskrit study, especially from a grammatical point of view, should be prescribed from the school stage onwards up to the M.A. stage;

that, in the syllabus of studies in the Degree and Post-graduate courses in Indian Philosophy, Ancient Indian History and Archaeology, Indian Music, Indian Architecture, etc., provision should be made for a fair knowledge of Sanskrit and for the study of Sanskrit texts on Philosophy, of Sanskrit inscriptions, of Sanskrit treatises on Music, Architecture, etc. (V.84);

that, in the special courses of English literature also, provision should be made for the study of the principles of Sanskrit literary and dramatic criticism. Alankara and Natya-Sastra, and for a comparative study of the Sanskrit epic, drama, etc., at least in translations (V.84);

that, in the special courses of scientific subjects, like Mathematics and Astronomy, Medicine, etc., the syllabi should include a study, from the historical and comparative points of view, of the contributions of India in those branches as found in old Sanskrit texts (V.84);

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and that, to enable all graduates of Indian Universities to have some knowledge of the cultural heritage of the country, there should be a general provision for all students in schools and colleges for a graded course in the culture enshrined in Sanskrit, giving an introduction to Sanskrit literature, Indian thought, philosophy and religion, and art and architecture (V.85).

Teaching of Sanskrit

The Commission recommends-

that, in view of the unique character of the Sanskrit language, which can be compared neither with the spoken mother-tongue nor with a dead archaic language, and which is immanent in the thought, vocabulary and form of most of the spoken tongues of India, special steps should be taken to investigate into the methods of teaching it to different categories of students, Indian and foreign;

that Sanskrit Pedagogy should be recognised as a special subject;

and that courses should be. organised in Teachers' Colleges for imparting training to Sanskrit Teachers of both the Graduate and the Pandit types in methods of teaching Sanskrit (VI.6-16).

(1) Schools:

The Commission recommends-

that, owing to the peculiar nature of Sanskrit, which a young student does not normally hear spoken around him, a certain amount of memorising, particularly of declensional and conjugational forms, should be made a legitimate part of Sanskrit instruction (VI.11-12);

that, in teaching Sanskrit, the teacher should not only use all the modern methods and aids, such as direct method, visual aids, conversation, recitation, dramatic production, etc. (VI.13, 15), but he should also press into service the traditional Khandanvaya and Akanksa methods (VI.8), so that all these methods would ensure an active participation of the student in the process of teaching and add to his interest and zest in learning the language;

that, at the earlier stages, grammatical forms should be taught as full-fledged parts of speech, rather than as stems, roots and terminations, and that, for this purpose, grammar should be taught as a complement to or as arising out of the speech or the literary material used (VI.15);

and that, at the School stage, the mother-tongue or the regional language, which is closely related to Sanskrit, should be generally employed as the medium for teaching Sanskrit and that occasionally Sanskrit also should be employed when the direct and conversational method is resorted to M. 17).

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(2) Colleges :

The Commission recommends-

that, in the courses of special Sanskrit at the collegiate stage, an adequate amount of Sastraic study should be provided for, and that, for the proper teaching of the Sastras, qualified Pandit-Teachers should be employed in the Degree and Post-Graduate Departments of Sanskrit in Colleges and Universities (VI. 18-20, 22, 23);

that, as the prescription of a large number of texts prevents adequate justice being done to each text, in some respects, the number of texts prescribed should be reduced so that these texts could be studied with greater intensity (III.54);

that the highest University course in Sanskrit should provide for the attainment by students of ability to write and speak Sanskrit freely and to read further Sanskrit texts by themselves (VI.21);

that, wherever possible, contact and collaboration should be established between the Sanskrit M.A. classes and the teaching of the corresponding texts in the Pathasalas in the same centre (VI.23);

and that the curricula of Sanskrit studies should be so designed as to avoid the serious gap that now exists between the Intermediate or the Pre-University standard on the one hand and that required for the B.A. (Hons.) and M.A. courses on the other (III.54).

(3)Pathasalas:

The Commission recommends-

that the course of studies in the Pathasalas should be more broadbased, and that too narrow and too premature specialisation in a single Sastra should be avoided (VI.28);

that a Sastri or equivalent title-holder should not only acquire good grounding in general literature and the basic Sastras, but should master, besides a special Sastra, other related Sastras also (VI.28);

that, in the syllabus of studies, adequate provision should be made for the study of the Pracina texts in each Sastra and also of hitherto neglected subjects and Sastras, such as Veda (with Bhasya), Bauddha and Jaina Darsanas, Pratyabhijna, Tantra, etc. (VI.29-31);

that, as fair grounding in Navya Nyaya should be given to all students who have to study higher texts belonging to the later dialectical phase of each Sastra (VI.32)

that, in the final stages, students of the different Sastras should be given a knowledge of the corresponding developments in Western thought (VI. 34)

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that, in the teaching of Sastraic texts, improvements in the pedagogic methods suggested in VI. 35 should be adopted, so that greater interest would be created among the students and there would be a more active participation on their part in the classes;

that, except in the lower classes where the mother-tongue may be used, if necessary, the medium of instruction in the Pathasalas should be Sanskrit (VI. 36) ;

that, the Pathasalas should develop extra-curricular activities as indicated in VI. 37 to create and sustain interest and enthusiasm among the students ;

that, in addition to the line-by-line study of the texts, provision should be made in the Pathasala classes for the, students acquiring a grasp of the general outlines and a comprehensive view of the contributions of the specific Sastras and texts, through general lectures and essay-writing (VI.38, 39);

that, with a view to remedying the drawback, namely, that the present Pathasala-system does not produce scholars equal to the Pandits of the old type, the examination system for the Pathasala education should be drastically revised and oral examination of the traditional Sastrartha or Vakyartha type should be introduced as a substantial part of the examination (say, with 50 % marks for the written test and 50% for the oral Sastrartha test), and that the new Sastri and Acharya title-holders should be required to appear for a test in open assemblies (Sabhas) presided over by panels of Senior Pandits. The Commission desires to emphasise this as the most effective way to restore to the Sastraic learning its old depth and intensity (VI.4143).

Sanskrit Research

(1) Research:

This Commission thinks that the spirit of research is not something foreign, but is part and parcel of the tradition of Indian scholarship; that Research has an intimate bearing on the deepening and vitalising of Sanskrit study; and that, in this Research, which would consolidate and develop Sanskrit studies today, both the modern Sanskrit scholar and the Pandit have to take their share (VII.1-5, 8).

This Commission also thinks that, as the subjects of Research in the field of Sanskrit and Indology are still part of a living tradition and culture in India, Indian Indology is bound to have its own unique features, and should form a creative part of the scholarly life of the nation; and that, today, Independent India affords free and ample scope for fresh investigation and interpretation in the field of her culture (VII.7).

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This Commission envisages, an ideal Sanskrit scholar who can play a distinct and valuable role today as one who combines in himself the best features of modem methods and traditional equipment (VII.8), and thinks that adequate care ought to be taken to see that a spurious and superficial combination of the two systems does not dilute the standard of scholarly work in the field of Research (VII. 11).

(2) Pathasalas and Pandits:

This Commission recommends-

that, in all I Universities, facilities for Research should be afforded to the products of the Pathasalas as much as to those of the Universities and Colleges;

that, where the higher Pathasalas or Sanskrit Colleges are affiliated to the Universities, facilities for Research by the staff and students of these Sanskrit Colleges should be provided for;

that Post-Graduate Research Titles or Degrees should be instituted for the Sastris, Siromanis, Tirthas, Vidvans, etc. ;

that high grade Sanskrit Colleges, with reputed Pandits on their staffs and well-equipped libraries and collections of manuscripts, should be recognised by the Universities and the University Grants Commission as centres for Research (VII.9);

that Pandits should be encouraged and given adequate scope to edit critically difficult Sastraic texts and to bring out expositions of the recondite technique and terminology of Sastraic writing (VII.10);

that Research Journals in Sanskrit should be started in which research work done through the medium of Sanskrit might be published and Sanskrit abstracts might be given of Research work published else- where in English and other languages;

and that the Sanskrit University or Universities, recommended by this Commission, should have Research Departments devoted to the different Sastras, where Pandits might be able to make their original contributions (VII.9).

(3) Universities :

This Commission recommends-

that, in order that higher Research work in Sanskrit might be carried on in the Universities and that adequate guidance might be available there to young research scholars, every Indian University should have a separate Sanskrit Chair and Department of one or more members (VII. 12);

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that the University Sanskrit Departments should be so strong as not to allow the quantum of research work to suffer on account of an overload of Degree-class Teaching, and that the Departments should concern themselves mainly with Post-Graduate Teaching and guiding of Research Students and Scholars (VII.12);

that these Departments should be under the charge of scholars who have a distinguished record of Research work to their credit, who are continuously engaged in Research, and who are capable of giving guidance to Research Students (VII. 13);

that the University Sanskrit Professors should try to inculcate in the Research Students correct ideals and standards in methods of Research as indicated in VII. 14-16, and that they should make available to young scholars, who have registered themselves under them for Research Degrees, active guidance and effective supervision of their work (VII.13);

that the University Departments of Sanskrit should be well equipped with adequate library facilities, including bibliographical and reference material, periodicals, etc., required for Research work (VII. 14);

that all Universities should make awards of Research Studentships of at least Rs. 100 p.m. to such of the brighter graduates, as desire to prosecute Research work, and that at least one or two of such Research Studentships should be made available regularly to the Sanskrit Department every year (VII.17);

that, as it is desirable and necessary to give further encouragement to those who have qualified themselves in Research, a certain number of Scholarships or Fellowships should be awarded annually also to those who have taken their first Research Degree and desire to undertake further Research (VII. 18);

that the Research Scholarships awarded by the University Grants Commission, which are of a higher value, should be treated as continuation scholarships of this type for the further encouragement of those who have taken their first Research Degree;

that the Humanities Scholarships awarded by the Union Ministry of Education, which are still higher in value, should be granted to adult Research Scholars, or to Teachers in affiliated colleges who can take research leave, or to retired Professors who have chalked out a programme of Research work, have materials for such work and require financial assistance to complete that piece of research work (VII.18);

that, for the first Research Degree, Sanskrit Research Students, who are to be introduced to textual criticism, should take up the work of critically editing an important unpublished text with a critical introduction and study, and that the more interpretative type of work, which requires greater maturity, should be taken up for the higher Research Degree (VII1.19);

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that Indian Universities. which now have diverse practices, conventions and standards in the matter of the adjudgement of Research theses submitted to them, should establish some uniformity regarding the type of Research Degrees, the method of appointment of Referees and the valuation of theses;

that there should be an initial Research Degree, called M. Litt., and only one higher Research Degree, called D. Litt.; that, for both these, there should be viva voce test besides the thesis, and that the viva voce for D. Litt. should be of the nature of a regular public test (VII. 20);

that, as regards the appointment of Foreign Referees, Indian Universities should follow a uniform policy; that, where Indian experts are available, they should be generally preferred, particularly when the thesis relates to pure Sanskrit studies; that, if Foreign Referees are to be appointed, there, should be only one such in a Board of three Referees; and that the practice of appointing the Professor, who has guided the Candidate, as an Internal Referee should be discontinued (VII.21);

that the University Grants Commission and the Universities should revise their policy in respect of Foreign Degrees, especially in a field like that of pure Sanskrit studies (as indicated in VII. 22);

that, while young Indian Graduates might be encouraged to go to Foreign Universities to study subjects like Comparative Philology, which are not adequately cultivated in this country, the University Grants Commission, the Universities and the Government should revise their policy in respect of sending Indian Graduates to foreign countries for a higher study of subjects like pure Sanskrit;

and that, on the other hand, since, even in the field of subjects like pure Sanskrit, sending abroad of more mature scholars of established reputation would have great significance and value (as shown in VII. 23), and deputation of such scholars to foreign countries for lecture-tours and in schemes of exchange of Professorships should be more actively pursued (VII. 23).

The Commission recommends-

that greater discernment should be shown in the choice of subjects taken up for Research by young students and scholars, and that, in this connection, attention should be paid more particularly to the many neglected fields demanding investigation by Research scholars (as indicated in V11.24-28);

that adequate facilities should be made available in this country for the proper pursuit of researches in the subject of the spread of Indian culture, Sanskrit language and literature, and Indian art and philosophy in countries outside India; that, for this purpose, a School of Asian Languages should be established in India and facilities should

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also be afforded in Indian Universities for the study of these languages, so that a tradition of research in these Extra-Indian Studies might be built up in this country; and that the All-India Oriental Conference should be helped to open a new Section devoted to the subject of Indian Cultural Contacts outside India (VII.28).

(4) Lectures, Seminars, etc.:

The Commission recommends that University Lectures, through Departmental arrangement or by invitation under specific Endowments, Seminars and Inter-disciplinary Studies should be provided for and developed in the Universities with a view to stepping up the quantity and quality of Research work being done under their aegis (VII. 2931).

(5) Publication:

The Commission recommends-

that greater facilities should be made available for the publication of the results of Research done in the different Universities and for making the Research publications of the Universities better known and more easily accessible in other centres of Research both in India and abroad (VII.32-36);

that greater interest should be taken by Indian publishers in the publication of Sanskrit and allied Indological works and in improving ,the standard of the printing of such Research works (as indicated in VII. 34-35);

that the Central and the State Governments should give greater encouragement to authors and publishers of Sanskrit and Indological books by making the libraries both in cities and mofussil centres, which receive grants-in-aid from them or which are under the charge of District Boards and other local bodies, purchase such books regularly (VII.36);

that, instead of reprinting old works on ancient Indian literature and culture, written by Western Orientalists at a time when materials were not yet adequately available, publishers in India should arrange with Indian scholars for the writing of new books relating to ancient Indian culture and literature, so that, the latest researches and their significance for the present age might be well reflected in these works; that, at the same time, arrangements should be made for the reprinting of some of the old publications of fundamental value in the field of Sanskrit and Indological research, containing bibliographical material, original records, basic texts, and translations, etc., as also for the reissue in Devanagari editions of a number of texts (e.g. in the field of Veda, etc.), which are available only in Roman script (VII.38);

that several agencies, official and non-official, public and private, which are bringing out Series of Sanskrit Texts, should show greater discretion in the matter of the selection of texts to be included in

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such Series; and that they should ensure the proper critical editing of these texts, which requires careful examination and collation of the available manuscript material and the preparation of the critical apparatus and the introduction (VII. 39-40);

that facilities should be made available to Manuscript Libraries, University Sanskrit Departments, Institutes of Sanskrit Research and other agencies to bring to light larger number of valuable texts still lying in manuscripts in the different libraries; that, for the purpose of ensuring the speedy publication of a larger number of really valuable texts, an inventory (in order of priority) should be drawn up, by scholars conversant with the manuscript-material, of works of value lying in the different manuscript libraries, which deserve to be printed; and that such an inventory should be made available to all the agencies, public and private, which are engaged in the work of bringing opt editions of texts,

(6)Periodicals

The Commission recommends-

that periodicals publishing articles relating to Sanskrit and other allied research should make every effort to raise their standard by such means as the proper screening of the papers submitted to them, so that they could play a more effective role in the matter of improving the quality of Research work done in the country (VII. 42);

and that, as the number of Indological Journals and the output, of Research published in them is large, plans for preparing and publishing Research Digests, Annual Bibliographies, etc., should be seriously taken in hand (VII.43).

(7) Projects :

The Commission recommends-

that, in view of the limited resources in respect of funds and personnel at present available, Research Institutes or University Departments should not, as far as possible, embark on any new big .scale Research Projects (VII. 47).

that, in the interest of the entire Sanskrit Research in the country, the Central Government, the University Grants Commission, the State Governments and other authorities should concentrate, for the time being, on helping expeditious execution and completion of the important large-scale projects, which have already been undertaken at the different centres, such as, the Critical Edition of the Mahabharata (Bhandarkar Oriental Research Institute, Poona), the New Catalogus Catalogorum (Madras University), the Vedic Word Concordance and Vedic Dictionary (Vishveshvaranand Vedic Research Institute, Hoshiarpur), the Sanskrit Dictionary on Historical Principles (Deccan College Research Institute, Poona), the Critical Edition of the Ramayana (M. S.University, Baroda), etc., mentioned in VII.43 and discussed in (VII. 43-47);

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and that, in the present conditions, it is more desirable to encourage the undertaking of smaller units of work, rather than big projects, and thereby to step up the production of individual research (VII. 48).

(8) Non-Official Institutes:

The Commission notes that there is a net-work of privately organised Research Institutes. which have been sustaining the work of Research in Sanskrit and allied fields in the different parts of the country ; that these Institutes have either been pioneers in the field or are complementing the work of official agencies in their areas (VII. 49) ; and that these private Institutes are severely handicapped on account of extremely limited resources in respect of staff, equipment, accommodation, etc. (VII. 50).

The Commission recommends that all these non-official Sanskrit and Indological Institutes in the country should be brought under a comprehensive scheme of co-ordination and should be given by the Central and the State Governments generous grants, both recurring and non-recurring, for, in the opinion of the Commission, these private Institutes form a necessary and integral part of the Research activity in the field of Sanskrit and Indology in this country (VII. 51).

The Commission recommends that the methods of assessing and assisting Indological work in this country, adopted by the present ad hoc Indology Committee set up by the Ministry of Education, should be revised and rationalised (VII. 54).

(9) Central Institute of Indology:

The Commission recommends that the Government should establish a Central Institute of Indology, which, among other things, would supplement the work being done by the existing Research Institutes and would have, as its main objective, Research work which is being neglected at present or which can be carried out only with the special facilities such as the Government alone can provide for (VII. 55).

The Commission further recommends-

that the core of this Institute should be the section devoted to Sanskrit, its other sections being devoted to such fields as Munda, Dravidian and Sino-Tibetan Languages and their relation to Sanskrit; History and Antiquities of Egypt and the Near East (Hittite and Iranian) ; and studies relating to Central Asia, Nepal, Tibet, China, and South-East Asian countries (VII. 55) ;

that this Institute should work in collaboration with or compre- hend the Central Manuscripts Survey recommended elsewhere (VII. 55);

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and that the work of this Central Institute should also include the preparation of annual bibliographies of Indology, publication of Sanskrit texts and Research monographs, and functioning as a Central Clearing House for Research Scholars (VII. 56).

(10) Co-ordination:

The Commission recommends-

that the work of Research being carried on at different centres in this country, in Universities, Research Institutes, etc., should be properly co-ordinated and that duplication of work-should be avoided (VII. 58)

that, for this and other related purposes, year-to-year inventories of subjects of Research undertaken at different centres should be issued (VII. 58)

and that steps (as indicated in VII. 58) should be taken to promote a healthy and cooperative atmosphere in the field of Sanskrit Research in the country.

(11) Conferences:

The Commission recommends-

that the All-India Oriental Conference, which is the premier forum of Orientalists in this country, should be placed on a permanent basis, with adequate financial resources (VII 59) ;

that the Conference should be helped, in every possible manner, to expand the scope of its work by starting new Sections devoted to hitherto neglected fields such as Indian Cultural Contracts Abroad (VII 60) ;

and that the Conference should be given adequate aid to enable it to invite, for every Session, delegates from other Asian Countries particularly interested in the study of Indian Cultural Contacts with their own respective regions (VII 59, 60).

The Commission feels that, apart from the academic gain accruing from it. this last-mentioned line of work of the Conference will have a lasting benefit on the larger front of promoting Asian Solidarity (VII. 61).

(12) Prizes, Foundations, etc.:

The Commission recommends that Prizes for Sanskrit and Indological work, on the model of those awarded by the Sahitya Akademi, should be instituted to promote high class Research work (VII. 62):

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The Commission hopes that the Philanthropists of the country will bring into being big Endowments and Foundations, such as the ones functioning in America, for awards of scholarships and grants of financial aid to Research Scholars and Projects NIL 63).

The Commission thinks that it is' the imperative duty of the. Government of India to ensure the continuation and expansion of higher Sanskrit Studies in this country, so that several fields, in which Western Indology had hitherto been taking the initiative, might now be properly investigated into by Indian scholars; and that, howsoever much it might be necessary to devote special attention to Scientific and Technological Studies in modern times, the Government should not ignore the need for promoting Humanistic Studies, particularly Sanskrit, Indian Philosophy, Archaeology and Art, which constitute the most precious cultural heritage of India (VII 64-66).

Manuscripts

The Commission recommends that the Government should pay due attention to the question of Manuscripts, as the content, value and standard of the Research work in the field of Sanskrit primarily depend on the discovery of outstanding Sanskrit works among the Manuscripts lying scattered all over the country, and as the reconstruction of Indian History, Thought and Culture is dependent on the Manuscript sources as on Archaeological and other materials (VIII. 4, 12-16, 20, 26).

The Commission recommends-

that, in order to tackle adequately the problem of the vast collections of Sanskrit Manuscripts lying in the different parts of the country, the Central Government should establish a Central Manuscripts Survey, which would be an independent Central Organisation or would form an important Section of the proposed Central Institute of Indology, or would work under the aegis of the Central Sanskrit Board recommended elsewhere (VIII. 24) ;

that the Central Manuscripts Survey should have regional branches and should work in collaboration with State Governments and locally functioning non-official bodies (VIII. 25) ;

that the work of the Central Manuscripts Survey should consist of Search, Survey, Collection, Cataloguing and Publication of Manuscripts of Sanskrit and allied works, and that, for this purpose it should have in its Central and Regional Branches qualified personnel experienced in Manuscript and editorial work and conversant with the local scripts and conditions (VIII. 24),

that the Central Manuscripts Survey should publish a periodical Bulletin or Report giving details about the Manuscripts surveyed, transcribed, loaned or collected from time to time (VII I. 27);

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and that this Central Manuscripts Survey should function also as a Clearing House in respect of Manuscripts from foreign libraries, which are to be procured for the use of Indian scholars (VIII. 27).

The Commission recommends-

that adequate steps should be taken to safeguard the Manuscripts, particularly in private possession, against decay;

that public consciousness should be aroused in respect of the value of Manuscript treasures lying in the nooks and corners of the country;

and that, wherever possible, such Manuscripts should be acquired from their owners or the owners should be helped to preserve them properly (VIII. 19,24).

The Commission recommends-

that the Government should; if necessary, enact a suitable legislation to prevent the flow of manuscripts to foreign countries by sale or other means (VIII. 17, 25)

and that active steps should be taken to build up, in the proposed Central Manuscripts Survey, a library of microfilm copies of Sanskrit and allied Manuscripts from collections in Western countries (VIII. 25, 27).

The Commission recommends-

that each State Government should start its own Manuscript Library, wherever such Library does not already exist, in order to safeguard the Manuscripts in that region (VIII. 10-19, 29);

that these State or other local Manuscript Libraries should be under the charge of persons who are specially qualified in Manuscript and editorial work and who have some standing in the field of Research (VIII. 31) ;

that wherever such Libraries, particularly belonging to the State Governments, have stopped the work of Peripatetic Search for Manus- cripts, they should resume that work (VIII. 22-29) ;

that, these Libraries should make adequate arrangements for the thorough examination and early cataloguing of the Collections of Manuscrips made by them (VIII. 22-29);

that the Manuscript Libraries should have an adequate staff who can examine the Manuscripts, catalogue them, and also edit the rare works discovered among them (VIII. 22-29) ;

that, while preparing Catalogues of Manuscripts, due attention should be paid to the correctness of identification and other information, and that, as far as possible, such Catalogues should follow uniform or standard methods of describing the Manuscripts (VII. 23);

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that the Government should give necessary financial assistance to the Libraries possessing big collections, the nature and value of the contents of which are not known to scholars, with a view to enabling them to expedite the publication of their descriptive catalogues (VIII. 11-30) ;

that the Manuscript Libraries should have adequate accommodation and furniture for stacking Manuscripts, and should, as far as possible, possess micro-filming and photostat equipment, micro-film reading apparatus and similar other facilities (VIII. 28-29)

that the Manuscript Libraries should afford facilities to bona fide scholars and institutions to consult or borrow Manuscripts from them (VIII. 28) ;

that, wherever the Manuscript Libraries 'are publishing critical editions of works, they should seek the advice and cooperation of scholars conversant with Manuscript and editorial work, with a view to ensuring that their work is being done on proper lines;

and that the Manuscript Libraries should take due care of the Manuscripts and seek the advice of experts on the methods of their preservation (VIII. 31).

The Commission recommends that the Government should take immediate steps to throw open to the public the Manuscript Libraries of the former Native States which are now inaccessible to scholars (VIII. II).

Sanskrit Universities

The Commission recommends-

that, with a view to upgrading and toning up the traditional system of Sanskrit Education, Sanskrit Universities should be, estab- lished in different areas (IX 18)

that the Sanskrit Universities should not interfere in any manner with the existing Universities and their Sanskrit Departments and the courses of Studies in Sanskrit on modern lines OX 12) ;

that the Sanskrit Universities should constitute the apex of the reorganised Pathasala system of Sanskrit Education (IX 15) ;

that the function of the Sanskrit Universities should be to co- ordinate the Pathasalas and Sanskrit Colleges, regulate their courses of studies, inspect their working, and conduct their examinations (IX.15);

that, besides being coordinating, affiliating and examining bodies, the Sanskrit Universities should also function as Centres of Higher Studies and Research in Sanskrit (IX 15) ;

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that the Sanskrit Universities should be brought into being and function under the aegis of the Statutory Body called the Central Sanskrit Board, recommended elsewhere (IX. 16, 17);

that the Sanskrit Universities should adopt, at all stages, Sanskrit as the medium of teaching, administration, production of books, etc. (IX. 13)

that, while the Sanskrit Universities should concentrate on pure Sanskrit Studies at the highest level, they should also comprehend the necessary complement of modern knowledge and should provide to the scholars working there facilities to study contemporary developments in the different branches of knowledge ;

and that the Sanskrit Universities should have, in their programme of work, the production of Sanskrit works embodying modern knowledge, so that Sanskrit Studies fostered in their set-up do not suffer from segregation (IX 15).

The Commission recommends that the Central Government should make it a point to encourage all proper proposals for Sanskrit Universities coming from the States (e.g. the one relating to the Varanasi Sanskrit University of Uttar Pradesh) (IX. 3, 16);

The Commission recommends, that the Central Government should give a lead in the matter of the Sanskrit Universities by founding a centrally administered Sanskrit University somewhere in the South (IX. 17).

The Commission suggests that private bodies and associations, which desire to organise and set up Sanskrit Universities, should bestow due thought on the various problems involved in that connection, should assure themselves of the required resources in respect of men and money, and should obtain the prior approval of the authority or authorities under whose aegis such Universities are to come into being and function (IX 16).

General

The Commission recommends-

that, in view of the cultural importance and pan-Indian character of Sanskrit, and with a view to arresting the growth of fissiparous tendencies and linguistic parochialism, which are at present threatening the Unity of India (through the agency of Sanskrit which has, through the ages, played the role of a great unifying force in the country), Sanskrit, which is already one of the languages recognised by the Constitution, should be declared as an Additional Official Language (by the side of Hindi and English, for the time being) to be used for such public purposes as may be feasible

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that, in particular, Sanskrit should be officially used on all such ceremonial occasions as the taking of oath, the swearing-in ceremony, the opening and the conclusion of the Sessions of Legislature and of officially sponsored National and International Conferences and Deliberative Bodies. the presentation of credentials, the award of National decorations and honours, and the University Convocations, as also for such purposes as Passports and Mottos of different departments of the Government. In this connection, the Commission desires to emphasise that the use of Sanskrit which commands unique prestige and respect all over India, would add to the dignity and solemnity of such occasions (X. 1, 21, 29).

The Commission recommends that the infinite resources of Sanskrit literature, particularly of its pithy sayings and didactic stanzas (Subhasitas) should be utilised in Schools and Colleges for such moral and non-denominational religious instruction as might be imparted in these Educational Institutions. The Commission further recommends that the Sanskrit Subhasitas which have a knack of sticking to memory and which constitute the popular wisdom of the nation. should be taught to the children from the earliest stages of their school education (X. 2, 3).

The Commission recommends that, as far as possible, efforts should be made to teach a Uniform Standard Pronunciation of Sanskrit in all parts of the country; that, for this purpose, qualified readers and teachers of Sanskrit from areas, where the standard of pronunciation is better, should be employed in areas where pronunciation of Sanskrit is defective; and that, for the same purpose, tape-records and gramophone records, as also the services of the All India Radio, should be utilised (X. 4-7).

The Commission recommends that, for Pan-Indian purposes, Devanagari should be accepted as the Uniform Script for Sanskrit and should be taught to all students of Sanskrit ; that, at the same time, the practice of using Local Scripts for Sanskrit should be continued as one of the chief ways of maintaining the necessary intimate contact of Sanskrit with the regional languages and promoting the advance of Sanskrit within the various regions; and that the Roman Script, which is used in a number of Sanskrit texts published in the West, should also be cultivated by Pandits so that they would be able to use the material printed in, that script (X. 8-15).

The Commission recommends the full exploitation of Sanskrit and the technical and scientific literature available in it for the building up of an All-India Scientific and Technical Terminology. The Commission further recommends that the principle which has been laid down in the Constitution and which has been supported by the Official Language Commission, namely, that the Official Language, Hindi, shall draw primarily from Sanskrit, should be given full effect to, particularly for the purpose of evolving a Scientific and Technical Terminology

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for all-India use. The Commission recommends, for this purpose, the formation of associations of scientists and specialists in different disciplines who should collect from different branches of Sanskrit literature all such precise technical terms as can be used today, and also recommends the compilation of a comprehensive English-Sanskrit Dictionary of Scientific and Technical Terms (X. 16-20).

The Commission recommends that, in view of the importance of Sanskrit for the understanding of the culture and the national genius of India, the personnel recruited for the Indian Administrative and Foreign Services should be given opportunities, through special courses of lectures, to acquire adequate knowledge of Sanskrit Thought and Indian Culture. The Commission further recommends that especially the Indian Students who go abroad should be given proper grounding in elements of Sanskrit Thought and Indian Culture so that they may adequately fulfil the role of true representatives of this country when they live among the foreign people who are now more anxious than ever to understand India (X. 30-36).

The Commission recommends that the Government should take early steps to appoint, in Indian Embassies abroad, Cultural Attaches possessing special competence in Sanskrit Language, Literature and Culture, so that centres of Indic studies in the different foreign countries as well as the public in general interested in Indian culture might derive the necessary help from them. The Commission further recommends that Indian Embassies abroad should put up, now and then exhibitions of Indian literature and other cultural material and maintain a fairly representative library of Indological literature. The Commission desires to point out that the appointment of such Cultural Officers would go a long way in creating among the considerable number of Indians, now living or domiciled in various foreign countries, the necessary awareness for the culture of their mother-land (X. 30-36).

The Commission recommends that, with a view to enhancing, the prestige of Sanskrit and by way of recognition of scholars of real eminence, the Government should revive the award of the Title of Mahamahopadhyaya with an attendant life-honorarium of Rs. 200 p.m. that the Central Government should, in cooperation with the State Governments, also provide for a scheme of life-pensions for the Pandits. who are in indigent circumstances but who are respected for their learning and character in the different parts of the country; that some of the eminent Pandits, who take interest in current affairs and are distinguished writers, should be nominated to Legislative Bodies, at the Centre and in the States; and that the President of India and the Governors of various States should hold an Annual Sabhas for honouring eminent Pandits (X. 37-42).

The Commission recommends that, in view of the fundamental importance of the Vedas from the point of view of the later development of Sanskrit Literature and Indian Thought and Philosophy, special

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attention should be paid to the preservation of the Oral Tradition of the different Vedas and their recensions as current in different parts of India, this Oral Tradition being useful even from the point of view of linguistic and literary research; that provision should be made available in temples and religious institutions for the recitation of the Vedas, and that, where such provision already exists, it should be continued; that the surplus of temple funds which might be available, should be utilised for the maintenance of schools for the teaching of the Kantha-patha of the Vedas; that, in those parts of India where the Oral Tradition of the Veda has died out, authorities of educational and religious Institutions should take steps to revive it; that the Research Institutes working in the field of the Veda should, wherever possible, utilise the services of the Pandits who have preserved the Oral Tradition of the Vedas; that special attention should be paid to the tradition of the Samaveda, which is important from the point of view of Indian Music also, as well as to the tradition of the Atharvaveda, which has become almost extinct (at present being current only in a few families of Nagar Brahmans in Gujarat); and that the Vedic Endowments, such as those in the Deccan and South India. which are facing difficulties in one way or another, should be helped by the Governments to rehabilitate themselves in the matter of realising their annual incomes and utilising them (X. 46-51, 53).

The Commission further recommends that, apart from helping the preservation of the Oral Tradition of the Vedas in the manner indicated above, the Government should take early steps to prepare complete Tape-recordings of the Vedas, through the All India Radio or through some other official or non-official agency,-and thus build up a Library of Vedic Recordings (X. 52).

In view of the great role as the popular educator of the Indian masses, which the Epics and the Puranas have efficiently played in the past, and in view of the present efforts of the Government in connection with the spread of education and moral ideals among the masses. the Commission recommends that steps should be taken to train the required personnel for the exposition of Itihasa-Purana, and that the Pathasalas should introduce Itihasa-Purana and their exposition among their regular courses.

The Commission recommends that gifted exponents of the Ramayana, the Mahabharata, the Gita, the Puranas, etc., should be employed in Community Projects and National Extension Service Schemes for the inculcation among the masses of the proper ideals of conduct and character, and that the Religious Endowment Boards and Temple Departments, functioning in some States, should also employ such exponents of the Epics and the Puranas for regular as well as occasional expositions (X. 54-55).

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The Commission recommends that, wherever possible and necessary, courses in Paurohitya and Karmakanda should be introduced in the Pathasalas. The Commission, however, thinks that it would be desirable if the Vaidikas and the Purohitas were given a better academic grounding in Sanskrit, Veda and allied disciplines (X. 56).

The Commission recommends that, in the different scientific and technical subjects in the University courses students should be given an adequate knowledge of the ancient Indian contribution to those sciences as embodied in old Sanskrit texts, and that research should be carried on in the field of the Indian contribution to sciences, so that ancient Indian scientific knowledge might be properly appraised (X. 57).

The Commission recommends that, in respect of Ayurveda, while the necessary quantum of modern knowledge and equipment needs to be introduced in its study, such large-scale integration with modern medicine, as would destroy the essential character of the Ayurvedic studies, should be discountenanced; that Ayurvedic Title Courses should be converted into Degree Courses ; that the Universities should set up Departments of Research in Ayurveda; that text-books for the Ayurvedic students should be prepared in Sanskrit, so that they might be used all over India ; and that knowledge of Sanskrit should be considered a prerequisite for all students going in for Ayurveda (X. 58-60).

The Commission thinks, that the attitude of the Centre and the States towards Ayurveda needs to be revised, that greater utilisation of the service of Ayurveda should be encouraged among the people, and that steps should be taken to train larger Ayurvedic personnel. The Commission further thinks that it would be desirable to set up an All- India Council of Indigenous Medical Systems including Indigenous Veterinary Science (X. 61).

In connection with Indian Astronomy, Mathematics, etc., the Commission thinks that there is much scope for research in these branches ; it, accordingly, recommends that students of Mathematics and Astronomy in the Universities should be given an adequate idea of the work on Jyotisa, etc., embodied in Sanskrit, so that these students might feel inclined to take to research in the field of Sanskrit contribution to these subjects (X. 62).

The Commission recommends that, in Schools of Art and Architecture and in modern courses in these subjects organised in the Universities, Sanskrit texts on Silpa-Sastra should also be taught, and that adequate steps should be taken to revitalise the practice and tradition of the ancient Indian Silpa-Sastra (X. 63, 64).

The Commission favours a simple form of Sanskrit, but not a simplified or Basic Sanskrit, which takes liberties with the grammar of the language. It, therefore, suggests that graded forms of simple Sanskrit should be employed in the initial stages of the teaching of Sanskrit to children and adults (X. 65-67).

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The Commission recommends that the authorities and the public- should support Sanskrit Journals, which form an effective medium for developing Sanskrit as a vehicle of modern thought and current affairs (X. 70-72).

The Commission recommends that the following measures should be adopted for the Popularisation of Sanskrit:

(1) Organisation of private classes ; (2) Study groups ; (3) Private examinations; (4) Popular Sanskrit booklets and selections with translations; (5) Establishment of Sanskrit associations, clubs, Sabhas, etc. (6) Celebration of Days in commemoration of important Sanskrit Writers and Works; (7) Popular publications ; (8) Simplification of methods of teaching Sanskrit; (9) Sanskrit Literary Conferences (10) Promotion of original writings in Sanskrit; (II) Sanskrit Debates (12) Competitions in short stories, plays, etc., in Sanskrit; (13) Musical Recitals of Sanskrit classics; (14) Putting on boards of Sanskrit Dramas; and such other measures as have been set forth in Section 14 of Chapter X.

The Commission recommends that, in order that the aesthetic and auditory qualities of Sanskrit might be fully exploited for the growth of popular interest in Sanskrit, the Government should give special encouragement to Sanskrit drama, opera and dance, musical recitals etc., by such means. as sponsoring an annual Kalidasa Drama Festival.

The Commission recommends that, as far as feasible, the authori- ties should extend their help and patronage to the more important and active private academies and bodies, which are working for the Popularisation of Sanskrit in their respective regions.

The Commission recommends that the All India Radio and the Film Division of the Ministry of Information and Broadcasting should take all possible steps in the matter of the Popularisation of Sanskrit (as indicated in X. 78-80).

The Commision recommends that the Indian Press should afford all possible facilities for popularising Sanskrit through their columns (in the manner indicated in X. 84).

The Commission recommends that the Union Government and the Sahitya Akademi and the State Governments and the Regional Branches of the Akademi should actively help the publication, in cheap and uniform series, of Sanskrit Classics with translations in Modern Indian Languages and English, as also of works relating to Indian Thought and Culture.

The Commission further recommends that Sanskrit Texts, which are no longer available, should be brought in new editions by the Sahitya Akademi and other bodies; that works like a Dictionary of Sanskrit Words current in Regional Languages, handy editions of Poems and Plays of great Sanskrit Authors, a Men of Letters Series of Sanskrit and Prakrit Writers, Studies on Indian Philosophers and

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Philosophical Schools, and attractive story-books in Sanskrit, should be taken up for publication, and that the National Book Trust of India and the Sahitya Akademi should sponsor the efforts in this direction; and that new and undeveloped types of literary expression should be encouraged in Sanskrit, and that prizes should be offered for the same by the Sahitya Akademi and the State Governments (X. 85-91).

Administration and Organisation

Trusts and Endowments :

The Commission desires to bring to the notice of the Government that there are in the country a large number of Endowments specifically earmarked for Sanskrit (including the Vedas), as also considerable surplus funds available with Religious Trusts, Temples and other similar Foundations, which, if properly tackled. can be legitimately used towards the implementation of the proposals made in this Report for the reorganisation, promotion and improvement of Sanskrit studies.

As many of such Endowments are either moribund or frozen or mismanaged or diverted for purposes not consistent with their original object and as the surpluses of Religious Trusts referred to above are either unutilised or diverted for secular purposes, this Commission urges upon the Government to take steps to institute, through the Central Sanskrit Board or some other competent agency, a full inquiry into such Endowments, set right their administration, make them operative, help them to realise the proceeds, and redirect the diverted funds of Temples. etc., towards the proper cultivation of the Veda, Itihasa-Purana, Agama, Dharma and other branches of Sanskrit study related to the original objective of the Endowments.

The Commission recommends that the Central Government should pass a suitable Legislation prohibiting the diversion of funds earmarked for Sanskrit studies to other charitable purposes, even with the concurrence of the Trustees and after the orders of the Courts. This Legislation should further prohibit the diversion of the surplus funds of religious institutions like Maths and Temples to secular charitable purposes and should insist upon the utilisation of these for promoting Sanskrit studies, which are broadly speaking regarded as religious objects.

The Commission recommends that where, as a result of the abolition of Estates and Zamindaries and the merger of former Native States and Principalities, the maintenance of Sanskrit studies provided for in the previous set-up has been adversely affected, the Central and the State Governments should take special care to ensure the continuance of the support which Sanskrit used to receive from its former patrons, and that the Government should also honour in full the commitments of former Princes and Zamindars, in respect of the promotion of Sanskrit, Vedic studies etc. (XI. 2-16).

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Numerous Sanskrit Institutions are dependent on Landendowments; and the Agrarian Policy which has been recently adopted. by-some States has adversely affected these Institutions. The Commission, therefore, wants to press this matter upon the Governments for their earnest consideration (XI. 5).

In view of the facts that Sanskrit possesses an All-India importance, that its interest cannot be wholly taken care of by the States which have to develop the regional languages, and that a uniform policy for the whole of India in respect of Sanskrit is desirable, this Commission recommends that Sanskrit should be specially taken. care of by the Centre by placing it in the list of Concurrent Subjects in the Constitution (XI. 19); that, while the States should normally look after Sanskrit in their educational set- up, the Centre should, whenever necessary, financially assist the States to fulfil their obligations in respect of Sanskrit; and that the Central Government should promote such activities in the field of Sanskrit as do not receive adequate attention from the State Govern- ments.

Central Sanskrit Board:

In view of the fact that several proposals made by this Commission for the cultivation and promotion of Sanskrit presuppose constant attention. co-ordination and direction from the Centre, the Commission recommends-

that the Central Government should take early steps to set up a Central Sanskrit Board;

that this Central Sanskrit Board should not be only a coordinating and advisory body like the Central Boards of Secondary Education, Archaeology, etc., but that it should be constituted on the lines of the University Grants Commission, with statutory 'authority and financial provisions for helping Sanskrit Studies and Research in the country;

that this Board should consist of members representing all aspects of Sanskrit Education and Higher Studies-modern and traditional, academic as well as administrative-and all parts of the country, as also those representing private agencies and Research Institutes functioning in the field of Sanskrit;

that, while the Central Sanskrit Board might function in an advisory capacity in respect of the University Sanskrit Departments, it should have no statutory jurisdiction over them;

that this Central Sanskrit Board should concern itself mainly with two fields of Sanskrit activity: (i) the Pathasala education, and (ii) the privately organised Research Institutes in the country;

that the Central Board should be charged with, among other things, the formation of the patterns of Sanskrit Education at different levels; the co-ordination of courses, teaching, publication and similar other

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activities; the standardisation of syllabuses, examinations and degrees; and the defining of the qualifications of different types of Sanskrit 'Teachers and Research Guides;

that the Central Board should function as the agency through which the Central Government might grant subventions to the State Governments for purposes such as the maintaining of Sanskrit teachers in Secondary Schools;

that the Central Board should also function as the agency through which the Central Government might grant subventions to reorganised Sanskrit Schools and Colleges in order to enable them to pay to their teachers in various grades emoluments equal to those paid to teachers In corresponding grades working in general High Schools, Colleges and Universities;

that the Central Board should help the Pathasalas in the matter of accommodation, libraries and other equipment;

that the Central Board should concern itself with the question of adding Research Departments to higher Pathasalas and awarding Research Scholarships and Stipends to the products of the Pathasalas;

that the Central Board should advise the Government in the matter of the State Honours and Awards for Pandits recommended elsewhere;

that the Central Board should be vested with the authority to :sanction the starting of Sanskrit Universities, to recognise them as statutory bodies, to make them suitable grants, and generally to control and ,direct their working;

that the Central Board should co-ordinate and financially help the activities of the privately organised Research Institutes and Manuscript Libraries in the country;

and that the Central Board should generally function in cooperation with the Central Institute of Indology and the Central Manuscripts Survey (XI. 17-25).

The Commission recommends-

that, in view of the great expansion of educational activities at the present time and the inadequacy of a single Directorate looking after all the different branches, the present Directorates of Public Instruction in the States should be split up, and separate Directors should hold charge of special branches, e.g. University Education, Technical Education, etc., and that, in such a reorganisation, Sanskrit should be placed under a Special Director (XI. 27);

and that, a sufficient number of Sanskrit Inspectors should be appointed in the States and they be charged with. the duty of regularly inspecting the Sanskrit Schools and Colleges in the respective States, particularly with reference to the fulfilment of the provisions of reorganisation (XI. 26).

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The Commission recommends-

that there should be equality in the matter of status, privileges, and emoluments between the Professors and the Pandits employed in the Universities;

and that the distinction between the Title-courses and the Degreecourses should be abolished (XI. 28).

The Commission thinks that it would not be advisable to make any sudden drastic changes in the, matter of the various facilities, such as free tuition, free lodging and free boarding, which are at present available in many Pathasalas (XI. 30-31).

In view of the fact that the significance and standard of Sanskrit studies suffer on account of, the indifferent quality of the personnel recruited for the various posts in the field of Sanskrit, the Commission recommends that only such persons, as possess appropriate qualifications for these posts (as set forth in XI. 32-39) should be appointed to these posts.

The Commission recommends that, with a view to securing the unification of all cultural matters now scattered over more than one Ministry, the avoidance of duplication of work, the adoption of a single consistent policy, and the concentration of efforts in the matter of the cultural development of the country, the Central Government should constitute a separate Ministry of Culture and place all cultural affairs under that Ministry. The Commission believes that the setting up of such a Ministry will go a long way in promoting various activities in the field of Sanskrit (XI. 44).

The Commission recommends that. as in the case of Scientific Studies and Research, so also in the case of Humanistic Studies and Research, particularly relating to Sanskrit and Indology, the Centre should show special concern. The Commission, indeed, feels that, in view of its peculiar position and significance, Sanskrit should receive a preferential treatment from the Central and the State Governments (IV. 57-59).

The Commission recommends that, in the National Plans adopted by the Government, a substantial amount should be set apart for the development of Sanskrit on the lines set forth in the various Chapters of this Report.

The Commission recommends that. besides the major matters on which recommendations have been set forth above, several other matters which are referred to in the various Chapters of this Report and which are intended to further one aspect or another of Sanskrit studies, should also be attended to by the Central and the State Governments.

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EPILOGUE
 

1. We the Members of the Sanskrit Commission have very great pleasure in presenting the above Report to the Government. It was possible to prepare this Report only after our tours had been over and after we had been able to collect and arrange our materials from the written replies to our Questionnaire and from the oral evidence. The Commission was announced on the 1st October 1956, and its first meet- ing was held in New Delhi on the 7th and 8th October. However, the Commission actually started its work with the setting up of its Secretariat at Poona on the 1st November 1956, and we could make the Report ready only by the end of October 1957.

2. We are very happy that we have been' able to present a unanimous Report. As Members of the Sanskrit Commission we were all inspired by a sense of what should be done for the intellectual, cultural and spiritual well-being of India as a nation, and how Sanskrit could be helpful in this connection. It has been a matter of very great gratification that our views on this subject have been identical. This Report, we are happy to state, reflects the opinion of the Indian Public in connection with the various aspects of Sanskrit Education and Research. The views and recommendations put forward in this Report are really the views and recommendations of the people of India as a whole.

3. Our recommendations which are comprehensive comprise measures which would answer to the ideal requirements, those which are practicable in the situation, and those which, as the very minimum, ought not to be denied to Sanskrit. As we have said elsewhere, the appointment of this Commission has been a measure which has met with the fullest and most enthusiastic support of the people all over India. We think that the present is the proper psychological moment when the Government can do the needful in the matter of re- establishing Sanskrit most effectively in its place of prestige and usefulness. The atmosphere is extremely propitious for Sanskrit to be maintained as one of the bases of our national culture and solidarity. We also feel that Sanskrit will provide a base for the promotion of International Understanding in the East and the West.

4. It has been our experience that there are persons in all parts of India who are eager to contribute whatever they can towards the promotion of Sanskrit. Already there are large endowments and other resources in the country which, with the help and direction of the Government, can be properly harnessed for the purposes set forth by us. The receptions which were given to the Commission wherever it went were symbolical of the universal feeling of love and reverence for Sanskrit. A proper lead is required from Government for the rehabilitation and strengthening of Sanskrit in the Indian scene, and this can be accomplished with the most willing co-operation of the people.

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5. The Commission requests the Government to consider and take immediate steps in respect of some of our important recommendations. This will have a very great effect on the minds of the people, as it will be taken as an earnest for Government's intention to do something substantial for Sanskrit.

6. We are thankful that this opportunity to serve our people through this Commission was given to us. We are grateful to Govern- ment for the continued help which we received from all officials con- nected with this matter. We also record our heartfelt thanks to all the State Governments and to all those persons, officials, institutions and members of the public, who helped us in our work, either directly or indirectly. The cordial reception and hospitality as well as the unstinted co-operation which it has been our privilege as Members of the Commission to receive from every quarter will always be cherished by us.

7.Finally, we desire to express our appreciation of the loyal and efficient service rendered by the members of the Commission's Secretariat throughout our work.

SUNITI KUMAR CHATTERJI (Chairman)

J. H. DAVE SUSHIL KUMAR DE T. R. V. MURTI V. RAGHAVAN V. S. RAMACHANDRA SASTRY VISHVA BANDHU SHASTRI R.N.DANDEKAR

(Member-Secretary)

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APPENDICES

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APPENDIX I : GOVERNMENT RESOLUTION APPOINTING THE COMMISSION
 

No. F. 34-1/56-A-1.

GOVERNMENT OF INDIA

MINISTRY OF EDUCATION

New Delhi-2, the 1st October, 1956

RESOLUTION

SUBJECT: Appointment of a Sanskrit Commission

In order to consider the question of the present state of Sanskrit Education in all its aspects, it is hereby resolved to appoint a Sanskrit Commission with the following as members:-

1. Dr. Suniti Kumar Chatterji, Chairman, Legislative Council, West Bengal, Calcutta (Chairman).

2. Shri J. H. Dave, Director, Bharatiya Vidya Bhavan, Bombay.

3. Prof. S. K. De. Professor of Sanskrit Language & Literature, Post-Graduate Research Department, Sanskrit College, Calcutta.

4. Shri T. R. V. Murti, Sayaji Rao Gaekwad Professor of Indian Civilization and Culture. Banaras Hindu University, Banaras.

5. Dr. V. Raghavan, Professor of Sanskrit, University of Madras, Madras.

6. Asthana-Vidwan Panditaraja V. S. Ramachandra Sastry, Sankara Mutt, Bangalore.

7. Shri Vishva Bandhu Shastri, Director, Vishveshwaranand Vedic Research Institute, Hoshiarpur.

8. Dr. R. N. Dandekar, Head of the Sanskrit Department, University of Poona, Poona (Member-Secretary).

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2.The terms of reference of the Commission will be

(i) to undertake a survey of the existing facilities for Sanskrit Education in Universities and non-University institutions and to make proposals for promoting the study of Sanskrit, including research; and

(ii) to examine the traditional system of Sanskrit Education in order to find out what features from it could be usefully incorporated into the modern system.

3. The Commission may

(a) obtain such information as they may consider useful for or relevant to any matter under their consideration whether by asking for written memoranda or by examining witnesses or in such form and in such manner as they may consider appropriate, from the Central Government, the State Governments, and such other authorities, organisations or individuals as may, in the opinion of the Commission, be of assistance to them;

(b) regulate their own procedure, including the fixing of places and time of their sittings and deciding whether to sit in public or in camera;

(c) appoint such and so many Sub-Committees from amongst their members to exercise such powers and perform such duties as may be delegated to them by the Commission;

(d) visit or depute any of their Sub-Committees to visit such parts of the territory of India as they consider necessary or expedient; and

(e) act, notwithstanding the temporary absence of any member or the existence of any vacancy among the members.

4. The Commission will submit its report within about six months.

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RECOMMENDATIONS OF COMMITTEES APPOINTED BY VARIOUS STATES
 

Some of the important recommendations of the Committees appointed by State Governments to examine and report on different aspects of Sanskrit Education and Research.

1. SANSKRIT COLLEGE SYLLABUS REVISION COMMITTEE
Government of U.P., 1938-41.

A higher Research Degree after Acharya to be called Vachaspati should be instituted.

Special subjects like Nirukta-Prakriya, Yajnika-Prakriya, Raja- Sastra (with Samaja-Sastra and Artha-Sastra), Bauddha-Darsana, Ganita, etc., should be taught. New and proper text-books should be prepared.

2. SANSKRIT RE-ORGANISATION COMMITTEE
Government of Bihar, 1939.

Government should aim at producing Pandits of a superior type by means of intellectual guidance and financial support. Old traditions of the Shastras must be upheld. Pradhanacharya Examination should be instituted; scholarships of Rs. 50/- per month should be provided for students studying for it. A well-equipped Sanskrit College, with a good library, etc., should be established.

3.SANSKRIT PATHASHALA RE-ORGANISATION COMMITTEE
Government of U.P., 1947-50.

Syllabus of Pathashalas should be modified with a view to putting new life in Sanskrit education. Subjects like Agriculture, Shorthand- typewriting, Composing, etc., should be included. Laws of Municipal and District Boards, Mutts, ,etc., should be so amended as to make it possible for them to allot a portion of their funds for Sanskrit education. Pathashalas should be classified and Rules governing Government grants-both recurring and non-recurring-should be laid

down. Special Inspecting Officers should be appointed. Training facilities should be provided for Sanskrit teachers.

4. SANSKRIT EDUCATION COMMITTEE
Government of West Bengal, 1948-49.

Tols should not be abolished but expanded and reformed. Post- graduate and Research studies should be carried on in the Tot section of Calcutta Sanskrit College. Literary Pensions should be provided for old and infirm Pandits. Bengal Sanskrit Association should be constituted in such a way that it would, in future, grow into a full- fledged Sanskrit University. Tirtha titleholders should get the status of B.A.s. Sanskrit should be a compulsory subject in the Secondary education course.

5. COMMITTEE ON SANSKRIT EDUCATION
Travancore, 1948-49.

At least one Sanskrit High School should be started in each Taluka. A new degree course should be instituted in Sanskrit Colleges. A Research Institute should also be started and a Research Degree instituted. There should be legislation for collection and preservation of manuscripts. Three grades of Pandits be sanctioned, namely,

(i) Heads of Special Departments Rs. 225-275;

(ii) Senior Pandits Rs. 175--225;

(iii) Junior Pandits Rs. 125-175.

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More posts should be created in the MSS. Library.

6. SANSKRIT PATHASHALA RE-ORGANISATION COMMITTEE
Government of Bombay, 1950.

A Board of Sanskrit Studies for the State should be formed. Government should establish well-equipped Pathashalas for different linguistic areas as also 4 Mahavidyalayas like the one in Baroda.

Along with the Pracina subjects, Arvacina subjects should also be provided in Pathashalas. Liberal grants should be sanctioned for them.

7. PANJAB STATE SANSKRIT COMMITTEE, 1954-56.
State Government should set apart adequate funds for:

(i) Research Scholarships; (ii) Publication of Standard Works; (iii)Search, collection and publication of Sanskrit Manuscripts.

Government should arrange for special courses of Extension Lectures directly or through the Panjab and Kurukshetra Universities and the V. V. R. Institute, Hoshiarpur.

Single-teacher Sanskrit Institutions in the form of evening and night classes for adults should be started.

Recurring Grants equal to 2/3 of approved expenditure and special grants for Libraries, Furniture, Building, etc., should be, sanctioned. With a view to producing women teachers of Sanskrit, Sanskrit teaching be provided in Girls' Schools.

8.COMMITTEE FOR RE-ORGANISATION OF SANSKRIT INSTITUTIONS
Government of Madhya Pradesh, 1955.

Traditional courses should be standardised and subjects like Social Studies and General Science should be included in the curriculum. Government should start Sanskrit Vidyalayas, Colleges and Research Institutes. Vocational subjects should be dropped from the syllabus of Sanskrit Institutions. Training Colleges should harmonise old and new methods of teaching and train Sanskrit teachers. Money should be provided for educational tours of Fellows in Research Insti- tutes.

9. SANSKRIT SAMITI
Government of Rajasthan, 1955-56.

Sanskrit Institutions should be classified as:

(i) Post-graduate Colleges; (ii) Degree Colleges; (iii) Inter Colleges or Higher Secondary Schools; (iv) Middle Schools.

Government should be urged to employ products of these institutions in all Departments.

Rajasthan University should arrange for training of Sanskrit teachers and should also open an Oriental Faculty. The Department of Sanskrit Education should be separate and not under the Director of Public Instruction. Sanskrit should be made compulsory in Secondary Schools up to XI Class and also for students of Literature in the Intermediate, B.A. and M.A. Classes.

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QUESTIONNAIRE
 

Q U E S T I O N N I R E

SANSKRIT COMMISSION SECRETARIAT POONA 4 November 18, 1956

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You are aware that the Government of India have appointed (in October 1956) a Sanskrit Commission to consider the question of the present state of Sanskrit Education in India in all its aspects with the following persons as Members :

1. Dr. Suniti Kumar Chatterji, Chairman, West Bengal Legislative Council, Calcutta, (Chairman).

2. Sri J. H. Dave, Director, Bharatiya Vidya-Bhavan, Bombay.

3. Prof. S. K. De, Professor of Sanskrit Language and Literature, Post-Graduate Research Department, Sanskrit College, Calcutta. (Now Professor, Jadavpur University, Calcutta.)

4. Prof. T. R. V. Murti, Sayajirao Gaekwad Professor of Indian Civilization and Culture, Banaras Hindu University, Banaras.

5. Prof. V. Raghavan, Professor of Sanskrit, University of Madras' Madras.

6. Asthana-Vidvan Panditaraja V. S. Ramachandra Sastry, Sankara Mutt, Bangalore.

7. Prof. Vishva Bandhu Shastri, Director, Vishveshvarananda Vedic Research Institute, Hoshiarpur.

8. Prof. R. N. Dandekar, Professor of Sanskrit, University of Poona, Poona, (Member-Secretary).

The Commission will, among other things, survey the existing facilities for Sanskrit Education in Universities and non-University institutions and make proposals for promoting the study of Sanskrit, including research. it will also, examine the traditional system of Sanskrit Education in order to find out what features from it can be usefully incorporated into the modem system.

With a view to eliciting informed public opinion on the subject, the Commission has issued the present Questionnaire. The Questionnaire covers a wide field of inquiry, and it is not intended that all those who are pleased to send replies should necessarily answer every question. Correspondents are requested to favour the Commission with their views and suggestions on matters in which they are particularly interested or concerned, or of which they have special knowledge. Reasons, in brief, may please be given in support of the views expressed. The number of the question to which the answer or memorandum relates should be clearly indicated.

Replies, in English or Sanskrit, may be kindly sent to 'The Member-Secretary, Sanskrit Commission, Poona 4', so as to reach him not later than the 12th of December, 1956.

Correspondents are requested to give their full names, designations, and addresses at the end of their replies.

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A. General - Some Basic Questions

1. What special role has the, Sanskritist to play in the national life of India to-day ?

2. (a) How would you characterise the general sentiment in your part of the country towards the study of Sanskrit ?

(b) Apart from its study in Pathasalas, Colleges, and Universities, in what other ways are the cultivation of Sanskrit and interest in its literature and culture maintained in your part of the country ? What steps would you suggest to promote such interest and cultivation ?

3. (a) In view of the humanistic and cultural value of Sanskrit what steps would you suggest for engendering among the citizens of the Republic of India a greater awareness for and interest in the study of Sanskrit

(b) In what ways can the Sahitya Akademi help to popularize and promote interest in the study of Sanskrit literature? Should the Sahitya Akademi, in your opinion, undertake and encourage the publication by the Centre / as well as the States, in cheap editions, of representative Sanskrit texts in the different branches of learning, with accompanying translations in (i) English and (ii) the regional languages (in a style like that of the Loeb Classical Library of Greek and Latin texts in English, for example)?

(c) What provisions in your opinion, need be made in the Second Five Year Plan for the promotion of Sanskrit Education ?

4. (a) Do you think that a young person who has passed out of an Indian Educational Institution should necessarily possess some grounding in the elements of Sanskrit culture?

(b) What steps need to be taken to enable the numerous Indian Students,. Officials, and Employees of Indian establishments going to foreign countries to become, in some measure, true interpreters of this culture?

(c) Do you think that the employment of Sanskrit scholars in Indian Embassies, abroad will facilitate the cultural activities of those Embassies?

5. What are the possibilities of the use. of Sanskrit for the purpose of certain official matters of an all-India character, e.g., interstate communication on general topics, state and ceremonial' occasions, University convocations, administration of oaths, and addressing foreign states on behalf of the, Republic of India?

6. In what way can the study of Sanskrit be made serviceable in the implementation of the recommendations made by the University Education Commission regarding 'Religious Education' (vide Report of the University Education Commission, Vol. I, 1949, p. 303) ?

7.(a) What steps would you suggest for securing uniformity of pronunciation in Sanskrit on an all-India basis for the various parts of the country ?

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(b) Will the universal adoption of a single script (e.g, the Devanagari) in printing as well as writing Sanskrit in any way help the promotion of Sanskrit studios (i) in all- India, contexts and (ii) in the various States using local scripts? How far do you think are the various regional scripts (like Bengali, Telugu, Kannada, etc.) helpful in strengthening the close relation between Sanskrit and the regional languages using those scripts and in bringing Sanskrit nearer to people using them?

(c) Do you think that there is a case for the evolving of a simplified or basic Sanskrit ? If so, what suggestions have you to offer in that connexion ?

8. (a) What effect, do you think, will the present-day insistence upon the use of the regional language in the domain of education and public service have on the study of Sanskrit ?

(b) To what extent will the study of Sanskrit assist in the development of regional languages and literatures ?

(c) How far will Sanskrit be helpful in the building up of an all-India humanistic, scientific and technical terminology, and in the preparation of text-books for all-India use ?

(d) Would you suggest that Sanskrit should be made a compulsory subject for higher studies of modem Indian languages ?

9. What is your view about the proposal of a Sanskrit University ? What exactly should be its scope, as distinguished from that of other Universities? How far will such a University be able to keep abreast of modern conditions in India ?

B.Sanskrit Education - The Modern as well as the Traditional Systems

10. (a) What, in your opinion, should be the place of the study of Sanskrit in the general scheme of a national education for India ?

(b) What special purpose should this study be expected to serve ?

(c) Do you think that the study of Sanskrit should be made compulsory at any stage of education ? If so, would you like it to be made compulsory (i) for all students, or (ii) for a special class of students? If you favour the latter alternative, for what class of students should it be made compulsory, and at what stage ?

(d) How far can the study of Sanskrit in the scheme of education in India be regarded as comparable to the study of. Greek and Latin in the scheme of education in the West ?

11. (a) What should be the various stages in an integrated scheme of Sanskrit Education?

(b) What should be the duration of each stage ?

(c) What steps are necessary to maintain the continuity of courses and uniformity of purpose at different stages ?

(d) What should be the general syllabus of subjects at each stage ?

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(e) What different methods of teaching Sanskrit are at present in vogue in India? What, in your opinion, is the best method at each stage? What should be the medium of instruction for teaching Sanskrit?

12. (a) Do you think that adequate facilities are at present available for the study of Sanskrit in (i) Universities and (ii) Secondary Schools in your part of the country ?

(b) Do you consider the provision for the study of Sastric texts made at present in the University Sanskrit courses adequate ? What steps do you suggest for securing efficient teaching of such texts in Colleges and Universities ?

13. (a) In what way have the nature and extent of the study of Sanskrit in Secondary Schools today affected the proper cultivation of that subject in Colleges and Universities?

(b) What position, in your opinion, should be assigned to Sanskrit among languages to be studied at the Secondary School stage?

(c) What is your opinion about the possibility and advisability of learning four languages in Secondary Schools, namely, the mother-tongue, English Sanskrit, and Hindi (or some other regional language for Hindi- speaking students) ?

(d) What, according to you, should be the order of priority and preference among these languages so far as their study in Secondary Schools is concerned ?

(e) How would you arrange the hours available in the time-tables of Secondary Schools for the teaching of these languages?

(f) What in your view are the merits and defects of Sanskrit text-books now being used in Secondary Schools in your part of the country ?

14. (a) What branches of study stand in need of adequate grounding in Sanskrit? Would you recommend the inclusion of Sanskrit in the curricula of those subjects ?

(b) What have you to say about the suggestion that the courses of studies in different non-Sanskrit subjects at the University level should include, in a complementary way, some study of the Sanskrit contributions in respective fields covered by those subjects, e.g., of Sanskrit poetry, drama. and criticism in the English Literature course, and of the history of Indian Mathematics, Medicine, Philosophy, Law, etc. in the courses of those respective subjects ?

15. Do you regard the study of Pali and the Prakrits as complementary or as alternative to the study of Sanskrit ? How, in your opinion, can these two be fruitfully coordinated in (i) Secondary Schools and (ii) Universities ?

16. What, in your view, are the main factors responsible for the decline in the number of students taking to Sanskrit studies in (i) Pathasalas and Sanskrit Colleges, (ii) Secondary Schools, and (iii) Colleges and Universities ?

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17. (a) What is the nature and extent of the facilities available in Sanskrit Colleges and Pathasalas in your region for the study of the various Sastras-especially of (i) Veda, (including Srauta), (ii) Sabdasastra including Nirukta, Siksa, and Vyakarana in its various schools and aspects, (iii) Alamkara, (iv) Darsanas like Nyaya (Pracina and Navya) and Vaisesika, Samkhya and Yoga, Mimamsa, Vedanta, Tantras, Jainism, and Buddhism, and (v) Dharmasastra, Itihasa-Purana, Silpasastra, Jyotisa, and Ayurveda ?

(b) What factors, in your opinion, are responsible for the deterioration, if any, in the quality and amount of Sastric teaching and in the production of original works in these branches ?

(c) Do you think that any modification is necessary in the traditional method of Sastric teaching and study in order to make it a more live and vigorous pursuit again?

(d) What, in your opinion, are the merits and defects of the methods of teaching Sanskrit, as also of the courses of study, in Sanskrit Colleges and Pathasalas? Retaining the merits, what steps do you suggest to remedy the defects ?

18. (a) What, in your opinion, are the proper openings in life for students passing out of Sanskrit Colleges and Pathasalas ?

(b) To what extent are these available in your part of the country?

(c) Is there any serious dislocation of the economic background for the oldtype Sanskrit scholars in your area, and, if so, in what way? Is there a possibility of restoring this economic background, or substituting some new means in the place of the old? What various sources of financial support would you propose for enabling Sanskrit Pandits of the traditional type to carry on their adhyapana, adhyapana and anusthana - as before ?

(d) Do you think that, by reorganising the traditional courses in Sanskrit Colleges and Pathasalas, there is a possibility of students who pass out of them being able to compete for opportunities of life with persons of equivalent qualifications who pass out of Schools and Universities? If so, on what lines should the reorganisation be, effected ?

(e) What steps,. in your opinion, are necessary on the part of the Central and Stare Governments to open up possibilities of career for persons passing Sanskrit examinations ?

(f) What are the possibilities of employment for students passing Sanskrit examinations in the Government Departments of Hindu Religious Endowments and Devasvam ?

19. (a) What is the present condition of learning by rote the Veda in its different schools (Vedadhyayana) in your part of the country? What in particular is the state of the knowledge of Samagana? What steps do you suggest for preserving these traditions?

(b) What is the present state of popular expositions of Sanskrit Itihasa and Purana, as also of popular discourses on religion and philosophy in your part of the country ? Do people evince sufficient interest in these activities? Are the persons giving such expositions and discourses adequately qualified ? What do you think of the possibilities of this kind of work being 'better organised, thereby making it a source of employment for students passing out of Sanskrit Colleges and Pathasalas ?

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(c) What, in your opinion, are the possibilities of maintaining and promoting the ancient Indian traditions of arts, crafts, and other technical disciplines embodied in Sanskrit texts ?

(d) What steps need to be taken to make Ayurveda (Indian medical science as preserved in Sanskrit texts) 'more live and useful today?

(e) What ways would you suggest to make such branches of Sanskrit study as Ganita and Jyotisa take their proper place in the body of scientific knowledge today ?

20. (a) What, in your opinion, are the comparative advantages and drawbacks of the traditional method and the modern method of the study of Sanskrit ?

(b) How far is it feasible to evolve a pattern of Sanskrit Education, which will incorporate the merits of both the traditional and modern methods ? What measures would you propose in this connexion ?

21. (a) To what extent should it be necessary for Sanskrit scholars, both of the traditional type and of the modern type, to familiarise themselves with Indian antiquities and to. obtain some practical knowledge of ancient Indian scripts ?

(b) Would you advocate the introduction of modern methods of historical and comparative study of Sanskrit as a language for all classes of Sanskrit students in the higher stages, both in Colleges and Universities and in Pathasalas ?

22. (a) Do you think that one of the aims of Sanskrit teaching should be to enable students to express themselves in Sanskrit? If so, what measures do you suggest for producing in students a facility for speaking and writing Sanskrit?

(b) Do you consider it desirable to familiarise boys and girls of tender age with Sanskrit language and culture in some form ? If so, what ways and means do you suggest for achieving this end?

(c) Do you think that there is a case for simplifying or reforming the method of teaching Sanskrit in the early stages? If so, what suggestions have you to offer in that connexion?

       



       

 
LIST OF INSTITUTIONS ON WHOSE BEHALF REPLIES TO THE QUESTIONNAIRE WERE SENT
 

A. C. College, Jalapaiguri (West Bengal). A. L. Ayurvedic College, Warangal (Andhra Pradesh). A. M. Jain College, Madras 27 (Madras). Adarsha Sanskrit Mahavidyalaya, Ayodhya (U.P.). Adarsha Sanskrit Mahavidyalaya, Rampur (U. P.). Adarsha Sri Mehta Sanskrit College, Soron (U. P.). Advaita Sabha, Kumbhakonam (Madras). Adyar Library and Research Centre, Madras 20 (Madras). Ahmedabad Sanskrit Pathashala. Ahmedabad 1 (Bombay). Ahobila Mutt Oriental School, Srirangam (Madras). Ahobila Mutt Sanskrita Kalashala, Madurantakam (Madras). Akhila Bharata Madhva Mahamandal, Coimbatore (Madras). Akhila Bharata Sanskrita Sahitya Sammelan, Delhi 6. Akhila Kerala Sanskrita Parishad, Ernakulam (Kerala). Akhila Vishva Bhagavad Bhakta Pitha, Madras 5 (Madras). Alagappa Chettiar College, Karaikudi, Dist. Ramnad (Madras). All-India Ayurvedic Congress, Bangalore (Mysore). All-India Dayananda Salvation Mission, Trivandrum (Kerala). All-India Deva Bhasha Parishad, Chhapra (Bihar). All-India Sanskrit Society, Bombay 4 (Bombay). All-Orissa Sanskrit Students' Federation, Cuttack (Orissa). Amara Bharati Sabha, Mayuram (Madras). Ananda Brindaban Mahaswami Mutt, Ambattur (Madras). Andhra Astrological Institute, Tsunduru, Dist. Guntur (Andhra Pradesh). Andhra Historical Research Society, Rajahmundry (Andhra Pradesh). Andhra Pradesha Vidya Parishad, Vijayawada 2 (Andhra Pradesh). Andhra Sahitya Parishad, Kakinada (Andhra Pradesh).

Annaswami Ayyangar Veda Sastra Pathasala, Champakaranya, (Mannargudi) (Madras).

Arya Pratinidhi Sabha, Lucknow (U.P.). Asiatic Society, Calcutta (West Bengal). Assam Sanskrit Board, Gauhati (Assam), Assam Sanskrit Pandit Parishad, Gauhati (Assam). B. V. Sanskrit Mahavidyalaya, Nagpur (Bombay). Bangad College, Didwana (Rajasthan). Bangiya Brahmana Sabha, Calcutta (West Bengal). Bangiya Sahitya Parishad, Calcutta 6 (West Bengal). Basaveshwara College, Bagalkot (Mysore).

Bharata Sanskrita Mahasabha, Rajahmundry (Andhra Pradesh). Bharati Pratishthanam, Meerut (U.P.).

Bharatiya Samskriti Samrakshini Sangha, Mysore (Mysore). Bharatiya Vidya Prachar Samiti, Agra (U.P.).

307

Bhashyakara Siddhanta Vardhini Advanced Sanskrit School, Madras, Bholabhai J. Institute of Learning and Research, Ahmedabad. Birla Arts College, Pilani (Rajasthan). Board Sanskrit Pathashala, Sasamusa, Dist. Saran (Bihar). Brahmana Gurukula Asrama, Bellamkonda, Dist. Guntur (Andhra Pradesh).. Brahmana Sabha (Sanskrit Committee), Bombay (Bombay). Brahmananda High School, Kalady (Kerala). Brajmandal University, Mathura (U.P.). Central Calcutta College, Calcutta (West Bengal). Chitrodaya Pandita Parishad, Trivandrum (Kerala). Cochin Thirumala. Devasthanam Vedasastra Pathasala, Cochin (Kerala). Council of Sanskrit Education, Hyderabad (Andhra Pradesh). Cuttack Pandits' Association, Cuttack (Orissa). D. A. V. College (Managing Committee), New Delhi. D. A. V. College, Sholapur (Bombay). D. C. Jain College, Ferozepore Cantt. (Panjab). D. K. Sanatana Dharma Sanskrit College, Ambala (Panjab). Dayal Singh College, Karnal (Panjab). Deccan College Post-Graduate and Research Institute, Poona. Department of Education,Andhra Pradesh. Department of Education,Bihar. Department of Education,Kerala. Department of Education,Madras. Department of Education,Mysore. Department of Education,Panjab. Department of Education,Tripura. Department of Education,Uttar Pradesh. Devavani Parishad, Calcutta 2 (West Bengal). Dharma Samaj Sanskrit College, Muzaffarpur (Bihar). Doaba College, Jullundur (Panjab). Dvaita Vedanta Pathasala, Bangalore (Mysore). Egmore Sanskrit School, Madras (Madras). Elphinstone College, Bombay (Bombay). G. E. T. English School, Mahim (Bombay). G. M. N. College, Ambala Cantt. (Panjab). Geeta Pracharini Sabha, Hyderabad, (Andhra Pradesh). Girish Vidyapeetha, Sarupeta (Assam). Goenka Sanskrit College, Banaras (U.P.). Gokhale Institute of Public Affairs, Bangalore 4 (Mysore). Gokuldas Tejpal Sanskrit Pathashala, Bombay 7 (Bombay). Gorakhpur Janagad Sanskrit Sahitya Sammelan, Gorakbpur. Government Arts College, Anantapur (Andhra Pradesh). Government Arts College, Madras (Madras). Government College, Chandigarh (Panjab). Government College, Jeypore (Orissa). Government M. R. Sanskrit College, Vijayanagram (Andhra Pradesh).

308

Government Sanskrit College, Banaras (U.P.). Government Sanskrit College,Indore (Madhya Pradesh). Government Sanskrit High School, Motihari (Bihar). Government Sanskrit School,Hindola Rawal, Tehri-Garhwal (U.P.). Government Sanskrit School, Pawta (Rajasthan). Government Sanskrit School, Petlad, Dist. Kheda (Bombay). Government Sanskrit Vidyalaya, Monghyr (Bihar). Government Sanskrit Vidyalaya, Nabha (Panjab). Government Training College, Khandwa (Madhya Pradesh). Government Victoria College, Palghat (Kerala). Govinda Krishna Sanskrit Pathashala, Ratnagiri (Bombay). Gudivada College, Gudivada (Andhra Pradesh). Gujarat Vidya Sabha, Ahmedabad (Bombay). Gujrati Printing-Press, Bombay 1 (Bombay). Gurjar Prantiya Sanskrit Sammelan, Chandod (Bombay). Gurukul Kangri University, Gurukul Kangri (U.P.). Gurukul Mahavidyalaya, Jwalapur (U.P.). Gurukul Vishvavidyalaya, Brindaban (U.P.). Hansraj College, Delhi 8. Harihar Sanskrit College, Puthukode (Madras). Heras Institute of Indian History and Culture, Bombay 1 (Bombay). Hindu College, Delhi 8. Hitalal Bhai Sanskrit Vidyalaya, Brindaban (U.P.). Howrah Sanskrit Sahitya Samaj, Howrah (West Bengal). Indore Christian College, Indore (Madhya Pradesh). Intermediate College, Davanagere (Mysore). J. and I. College of Science, Nadiad (Bombay). Jai Hind College, Bombay (Bombay), Jainarayan College (Teachers' Association), Banaras (U.P.). Jayabharat Sadhu Mahavidyalaya, Hardwar (U.P.). .Jubilee Sanskrit College, Balia (West Bengal). K. L. N. Sanskrit College, Tenali, Dist. Guntur (Andhra Pradesh), K. S. S. Sanskrit Pathasala, Mysore (Mysore). Kaivalya Dham, Lonavala (Bombay). Kanchi Sanskrit Academy, Kanchipuram (Madras). Kashmir Sanskrit Sahitya Sammelan, Srinagar (Kashmir). Kerala Sanskrit Association, Trivandrum (Kerala). Kirorimal College, Delhi. Kot Putali Taluk Branch of Rajasthan Sanskrit Sahitya Sammelan (Rajasthan). Laxmi Nidhi Sanskrit Pathashala, Pakari, P. 0. Bhasarmachhaha (Bihar). Lohia College, Churu (Rajasthan). Loyola College, Madras 6 (Madras). M. D. T. Hindu College, Tinnevelli (Madras). M. L. D. Adarsha Sanskrita Mahavidyalaya, Khudaganj (U.P.). M. L. National College, Yamunanagar, Dist. Ambala (Panjab). M. S. Sanskrita Vidyasala, Chidambaram (Madras).

309

M. T. B. College, Surat (Bombay). Madras Christian College, Tambaram (Madras). Madras Hindi Vidya Peeth, Madras 17 (Madras). Madras Teachers' Guild, Madras 5 (Madras). Madhuvani Sanskrita Vidyalaya, Madhuvani, Dist. Darbhanga (Bihar). Mahajana Sanskrit College, Perdala (P. O. Nirchal) (Mysore). Maharaja Manindrachandra College, Calcutta (West Bengal). Maharaja's College, Ernakulam (Kerala). Maharaja's College, Mysore (Mysore). Maharaja's Sanskrit College, Jaipur (Rajasthan). Maharaja's Sanskrit College (Students' Union), Jaipur (Rajasthan). Maharaja's Sanskrit College, Mysore (Mysore). Maharashtra Sahitya Parishad, Poona 2 (Bombay). Mahatma Gandhi Memorial College, Udipi (Mysore). Mangal Sanskrit Pathashala, Gauri, P. O. (U.P.). Mathur Chaturveda Vidyalaya, Mathura (U.P.). Meerut College, Meerut (U.P.). Mithila Institute, Darbhanga (Bihar). Mithila Pandita Sabha, Darbhanga (Bihar). Mulji Jetha College, Jalgaon (Bombay). Mylapore Veda Adhyayana Sabha, Madras (Madras). Mysore Desheeya Vidyasala Pandita Mandal, Bangalore (Mysore). Mysore Sanskrit Academy, Bangalore (Mysore). Nalbari Sanskrit College, Kamrup (Assam). Narasimha Sanskrit College, Chittigudur (Andhra Pradesh). Nasik Veda Shastra Pathashala, Nasik (Bombay). National College, Bangalore 4 (Mysore). New College, Madras 14 (Madras). Nikhil Bangabhasha Prasar Samiti, Calcutta (West Bengal). Nikhil Utkal Vaidya Sarnmelan, Cuttack (Orissa). Nirukta Bharati, Vijayawada (Andhra Pradesh). Old Boys'Association of Rameswaram Devasthanam Pathasala, Madura (Madras). Oriental College, Akiripalli (Andhra Pradesh). Oriental College, Jullundur (Panjab). Oriental Institute, Baroda (Bombay). Oriental Research Institute, Mysore (Mysore). Orissa Sanskrit Parishad, Cuttack (Orissa). Pachaiappa's College, Madras (Madras). Panini Mahavidyalaya, Banaras (U.P.). Panjab Sanskrit Vidyalaya Parishad, Khanna (Panjab). People's Association, Dowleshwaram (Andhra Pradesh). Prantiya Pathashala, Jaipur (Rajasthan). Presidency College, Madras. R. B. Gagarmal Sanskrit College, Amritsar (Panjab). R. G. College, Phagwara(Panjab). Rajakiya Sanskrit Mahavidyalaya, Banaras (U.P.).

310

Rajakiya Sanskrit Pathashala, Jamnagar (Bombay). Rajanaka Kailas Pathasala, Agaramangudi (Madras). Raja's College, Tiruvadi, Dist. Tanjore (Madras). Raja's College of Sanskrit and Tamil Studies, Tiruvaiyaru (Madras). Rajasthan Sanskrit College, Banaras (U.P.). Rajasthan Sanskrit Sammelan, Bikaner (Rajasthan). Ramakrishna Mission Saradapitha, Howrah District (W. Bengal). Ramakrishna Vidyasala, Chidambaram (Madras). Ramesvaram Devasthanam Pathasala, Madurai (Madras). Ranadhir College, Jullundur (Panjab). Ranchi College, Ranchi (Bihar). S. K. B. R. College, Amalapuram (Andhra Pradesh). S. M. S. P. Sanskrit College, Udipi (Kerala). S. R. R. and C. V. R. College, Vijayawada (Andhra Pradesh). S. S. G. Parekh College, Jaipur (Rjasthan). S. V. J. V. Sanskrit College, Kovvur (Andhra Pradesh). Sadashiv Sanskrit College, Puri (Orissa). Sahitya Dipika Sanskrit College, Pavaratty (Kerala). Salem Municipal College, Salem (Madras). Samaldas College, Bhavanagar (Bombay). Sanatana Dharma College, Muzaffarnagar (U.P.). Sanatana Dharma Sanskrit College, Ambala (Panjab). Sanatana Dharma Sanskrit College, Pavaratty (Kerala). Sanatana Dharma Sanskrit Mahavidyalaya, Hoshiarpur (Panjab). Sanatana Dharma Sanskrit Pathashala, Jullundur (Panjab). Sanatana Dharma Sanskrit Pathashala, Mussooree (U.P.). Sanga Veda Pathasala, Masulipatam (Andhra Pradesh). Sanskrit Association, Bilaspur (Madhya Pradesh). Sanskrit Bhasha Prachar Samiti, Hyderabad (Andhra Pradesh). Sanskrit Bhasha Prachar Samiti, Shahabad (Andhra Pradesh). Sanskrit Bhasha Pracharini Sabha, Madras 17 (Madras). Sanskrit Bhasha Pracharini Sabha, Nagpur (Bombay). Sanskrit Bhavan, Purnea (Bihar). Sanskrit College, Calcutta (West Bengal). Sanskrit (Government) College, Janakpur, Dist. Darbhanga (Bihar). Sanskrit College (Government Tol), Navadvip (West Bengal). Sanskrit College, Sriperumbudur (Madras). Sanskrit College (Government) Tehri, Dist. Tehri-Garhwal (U.P.). Sanskrit College, Tripunittura (Kerala). Sanskrit College, Trivandrum (Kerala). Sanskrit Mahavidyalaya, B. H. U. Banaras (U.P.). Sanskrit Mahavidyalaya, Baroda (Bombay). Sanskrit Mahavidyalaya (Bharatiya Vidya Bhavan), Bombay 7. Sanskrit Mahavidyalaya (Tilak Maharashtra Vidyapith), Poona 2 (Bombay). Sanskrit Parishad, Chattarpur (Madhya Pradesh). Sanskrit Parishad, Trichur (Kerala).

311

Sanskrit Pathasala, Bijapur (Mysore). Sanskrit Pathashala, Rajapur, Dist. Ratnagiri (Bombay). Sanskrit Pracharini Sabha, Chittoor (Andhra Pradesh). Sanskrit Prasar Samiti, Azamgarh (U.P.). Sanskrit Prasarak Mandal, Kolhapur (Bombay). Sanskrit Sahitya Parishad, Tiruchirapalli (Madras). Sanskrit Sahitya Samiti, Sitamau (Madhya Pradesh). Sanskrit Sahitya Sammelan, Ambala (Panjab). Sanskrit Samiti, Hyderabad (Andhra Pradesh). Sanskrit Samnvardhini Sabha, Sholapur (Bombay). Sanskrit Seva Samiti, Nasik (Bombay). Sanskrit Teachers' Association, Adarsha Sanskrit College, Jhansi (U.P.). Sanskrit Teachers of Baroda, Baroda (Bombay). Sanskrit Uchchavidyalaya, Katihar, Dist. Purnea (Bihar). Sanskrit Vidvat Sabha, Baroda (Bombay). Sanskrit Vidyapith, Bombay 4 (Bombay). Sanskrit Vishva Parishad, Bombay (Bombay). Sanskrit Vishva Parishad (Branch), Bilaspur (Madhya Pradesh). Sanskrit Vishva Parishad (Branch), Cuddapah (Andhra Pradesh)., Sanskrit Vishva Parishad (Branch), Delhi-6. Sanskrit Vishva Parishad (Branch), Gurdaspur (Panjab). Sanskrit Vishva Parishad (Branch), Jammu (Kashmir). Sanskrit Vishva Parishad (Branch), Kovvur (Andhra Pradesh). Sanskrit Vishva Parishad (Branch), Masulipatam (Andhra Pradesh). Sanskrit Vishva Parishad (Branch), Pusad, District Yeotmal (Bombay). Sanskrit Vishva Parishad (Branch), Rajampet, District Cudappah (Andhra Pradesh). Sanskrit Vishva Parishad (Branch), Rajkot (Bombay). Sanskrit Vishva Parishad (Branch), Tellicherry (Kerala). Sannyasi Sanskrit Mahavidyalaya, Banaras 1 (U.P.). Saraswati Mahal Library, Tanjore (Madras). Saraswata Samiti, Bapatla, District Guntur (Andhra Pradesh). Saraswati Vinodashram, Baroda (Bombay). Sarvadeshik Arya Pratinidhi Sabha, Delhi-6. Saurashtra Research Society, Rajkot (Bombay). Scindia Oriental Institute, Ujjain (Madhya Pradesh). Seva Sadan, Gubbi (Mysore). Shastra Dharma Prachar Sabha, Calcutta (West Bengal). Shibli National Degree College, Azamgarh (U.P.). Shivapriya Vilas Pathasala, Melattur (Madras). Shivapriya Was Sanskrit Vidyasala, Poondi (Madras). Shonitapura Prachya Vidyalaya, Tezpur (Assam). Shreemati Nathibai Damodardas Thackersey University, Bombay.

Siddhartha College of Arts and Science, Bombay 1 (Bombay).

Sir C. R. R. College, Eluru (Andhra Pradesh). Society Harmony Mission, Madras (Madras).

312

Sri Bala Gurukulam, Mutharasanallur (Madras). Sri Bharat Dharma Mahamandal, Banaras (U.P.). Sri Chamarajendra Sanskrit College, Bangalore 2, (Mysore). Sri Darshan Mahavidyalaya, Rishikesh (U.P.). Sri Devaraja Swamy Devasthanam, Kanchipuram (Madras). Sri Devikunda Sanskrit Vidyalaya, Saharanpur (U.P.). Sri Dwarakesh Sanskrit Vidyalaya, Mathura (U.P.). Sri Gautami Vidyapitham, Rajahmundry (Andhra Pradesh). Sri Khajiraja Sanskrit Pathashala, Morvi (Bombay). Sri Laxmi Narayan Sanskrit Vidyalaya, Durgiana, Amritsar (Panjab). Sri Munnalal Sanskrit College, Secundarabad (Andhra Pradesh). Sri Neelakantha Central Sanskrit College, Pattambi (Kerala). Sri Nisshulka Gurukul Mahavidyalaya, Ayodhya (U.P.). Sri Rajendra Inter College, Jhalawad (Rajasthan). Sri Ramachandra Sanskrit Pathashala, Raipur (Madhya Pradesh). Sri Ramakrishna Advaitasram, Kaladi (Kerala). Sri Ramakrishna High School, Cuddappah (Andhra Pradesh). Sri Ramanath Sanskrit Uchcha Balika Vidyalaya, Patna (Bihar). Sri Ramashahi Village Library, Balhati (Bihar). Sri Rangalaxmi Sanskrit Vidyalaya, Brindaban (U.P.). Sri Rishikesh Astronomical Research Institute, Banaras (U.P.). Sri Samarta Dharma Mandali, Tirupati (Andhra Pradesh). Sri Sanatan Dharma Gurukul Samiti, Musimal (Panjab). Sri Sankara College, Kaladi (Kerala). Sri Sanskrit Vagvardhini Parishad, Jaipur (Rajasthan). Sri Sarada Sanskrit Pathasala, Atreyapuram (Andhra Pradesh). Sri Saraswati Sanskrit College, Khanna (Panjab). Sri Shankaranand Sevashram, Jaipur (Rajasthan). Sri Shardula Sanskrit Vidyapeetha, Bikaner (Rajasthan). Sri Siddhalingeshwar Sanskrit College, Siddhaganga (Mysore). Sri Syadvad Mahavidyalaya, Banaras (U.P.).

Sri Valananda Sanskrit Mahavidyalaya, Deoghar (Bihar). Sri Veda-Vedanta Mandir Sanskrit Pathasala, Bangalore 3, (Mysore). Sri Venkatesvara Oriental College, Tirupati (Andhra Pradesh). Sri Venkatesvara University Oriental Research Institute, Tirupati (Andhra Pradesh). Sriman Madhva Siddhanta Unnahini Sabha, Tirupati (Andhra Pradesh). Srimati Rukmini Devi Sanskrit Pathashala, Bilaspur (M. P.). St. Aloysus College, Mangalore (Kerala). St. Charles Inter College, Sarohana (U.P.). St. Joseph's College, Tiruchirapalli (Madras), St. Thomas College, Trichur (Kerala). St. Theresa's College, Ernakulam. St. Xavier's College, Ranchi (Bihar). Stella Maris College, Madras (Madras). Swaminarayan Sanskrit Vidyalaya, Ahmedabad (Bombay).

313

Swaminatha Sastri's Vedanta Pathasala, Madras 4 (Madras.). T. N. S. S. Pathasala, Tiruvisaloor (Madras). Tamilnad Hindi Sabha, Kumbhakonam (Madras). Tarini Government Sanskrit College, Solan (Himachal Pradesh). Tilak College of Education, Poona 2 (Bombay). Tirtha Padavidhar Sangha, Poona (Bombay). Tulsi Sanskrit Mahavidyalaya, Sindhunagar, District Thana (Bombay).

UNIVERSITIES:-

Annamalai, Annamalainagar, (Madras). Banaras Hindu, Banaras (U.P.). Calcutta, Calcutta (West Bengal). Delhi, Delhi. Jadavpur, Calcutta (West Bengal). Kerala (Travancore), Trivandrum (Kerala). Lucknow, Lucknow (U.P.). Madras, Madras (Madras). Maharaja Sayjirao, Baroda (Bombay). Muslim, Aligarh (U.P.). Osmania, Hyderabad (Andhra Pradesh). Poona, Poona (Bombay). Saugar, Sagar (Madhya Pradesh). Sri Venkatesvara, Tirupati (Andhra Pradesh) Utkal, Cuttack (Orissa). Visvabharati, Santiniketan (West Bengal). University College, Trivandrum (Kerala). University College (Students of Sanskrit Honours), Trivandrum (Kerala). V. S. College, Nellore (Andhra Pradesh). Vaidika Dharma Parishad, Udipi (Mysore). Vaidika Mandal, Banaras (U.P.). Vaidika Samshodhana Mandala, Poona 2 (Bombay). Vaishnava Theological University, Brindaban (U.P.). Vangiya Sanskrita Siksha Parishat, Calcutta (West Bengal) Vangiya Saraswat Sammelan, Tarakeshwar, District Hoogly (West Bengal). Vedadarsha College, Rudranagar (U.P.). Veda Pathashala, Chinchwad (Bombay). Veda Pathashala, Poona 2 (Bombay). Veda Sanskrit Vidyalayam, Madras 1 (Madras). Veda-Sastra Pathasala, Chittor. Veda Shastra Shikshan Samstha, Dhulia (Bombay). Veda Shastra Vidyalaya, Sangli (Bombay). Vedashastrottejaka Sabha, Poona 2 (Bombay). Veda Vedanta Bodhini Sanskrit Pathasala, Melkote (Mysore). Veda Vedanta Vardhini, Madras (Madras). Vedanta Vardhini Sanskrit College, Hyderabad (Andhra Pradesh). Vellore Sanskrit, Parishad, Vellore (Madras). Venkataraman Ayurvedic College, Madras 4 (Madras).

       



       

 
LIST OF INDIVIDUALS WHO SENT REPLIES TO THE QUESTIONNAIRE
 

A Abhyankar K. V., Poona. Achar P. G., Udipi. Achariar S. K., Madras. Acharya B. K., Gauhati. Acharya D. K., Kalyan. Acharya S. N., Puri. Adiseshayya G. S., Bangalore, Agashe Y. R., Poona. Agaskar G. R., Bombay. Agnihotri M. D., Pilibhit. Agravala, V. S., Banaras. Ahuja, R. L., Ambala. Aiyaswami Sastri, N., Santiniketan. Albert M. P. H., Teppakulam. Altekar A. S.. Patna.

Ambady K. Amma, (Smt.) Tripunittura.

Amarnath Sastri, Hoshiarpur. Ambiye D. A., Vengurla. Ambujakshan A., Ernakulam. Anantachar C., Bangalore. Anantacharya V., Madras. Anantasharma M., Rajam (A.P.). Antoine R., Calcutta.

Anupram Sadashiv Shastri, Ahmedabad.

Apte D. G., Baroda. Apte M. V., Poona. Aralikatti R. N., Hubli. Aravamuthan T. G., Madras.

Arunachala Sharma, Tiruppur (Coimbatore Dt.).

Arvikar Shankara Shastri, Nagpur. Athale V. V., Karad. Athavale R. B., Ahmedabad. Atmananda, New Delhi.

Augustine P. M., Puvathett, Marangatkupilly (Kerala).

Ayyar A. S. P., Madras. Ayyar N. L. R., Madras.

Ayyar V. Narayana, Chidambaram. Ayyar P. S. S., Chidambaram.

B

Bagewadikar V., Sholapur. Bakare G. S., Kudal. Bakare K. L., Mithbaon, Dist. Ratnagiri.

Balasubrahmanyaiyar K., Madras. Balasubrahmanyaiyar R., Dindigul. Balasubramani D. S., Tanjore. Banerjee K. R., Nadia. Bapat P. V., Poona.

Basappa C. R., New Delhi. Basak R. G., Calcutta. Behere, Smt. Sarala, Bombay. Belvalkar S. K., Poona. Bembalkar L. D., Bombay. Bendre, Smt. M. M., Bombay. Bhagawad Dutta, Delhi.

Bhagawatar B. S., Urlam (Andhra Pradesh).

Bharati R. K., Calcutta. Bhashyam K., Madras.

Bhaskara Bhatta K. S., Turuvekere (Mysore).

Bhatnagar K. N., New Delhi. Bhatta H. D., Dehra Dun. Bhattacharya A. B., Banaras. Bhattacharya B., Calcutta. Bhattacharya Batuknath, Calcutta. Bhattacharya D. C., Calcutta. Bhattacharya Durgamohan, Calcutta. Bhattacharya G., Calcutta. Bhattacharya N., Karimganj (Assam). Bhattacharya R. P., Dhubri (Assam). Bhattacharya S., Shantiniketan. Bhattacharya S. B., Nagpur. Bhattacharya S. C., Kalna. Bhattacharya S. N., Patna.

316

Bhattacharya S. P., Calcutta. Bhattacharya V.' Calcutta. Bhide S. V., Poona. Bhide V. V., Poona. Bhimacharya S., Bangalore. Bhim Dev Shastri, Hoshiarpur. Bhuvarahan R., Woriur (Madras). Bhuyan S. K., Gauhati- Biharilal Shastri, Mathura. Biswas Ashutosh, Dibrugarh. Biswas S. G., Calcutta. Bose Amulyaratna, Calcutta. Brahmchari C. L., Ahmedabad. Brahmachari G. P., Banaras. Brahmajirao V., Vizianagram. Brahmanadamurti C., Rajahmundry. Brihaspati Sastri, Brindaban. Buddha Prakash, Saharanpur.

C

Candida, M., Bangalore. Chacko J. C., Pullincunnu (Kerala) Chakravarti C., Calcutta. Chakravarti G. L., Chandausi. Chandrmauli K., Guntur. Chandrasekharan T., Madras. Chattopadhyaya B. K., Calcutta. Chaturvedi G. S., Banaras. Chaturvedi Giridhar S., Banaras. Chaturvedi Ramachandracharya, Mysore. Chaturvedi S. P., Raipur. Chaudhuri C. C., Calcutta. Chaudhuri N., Delhi. Chaudhuri Smt. Roma, Calcutta. Chaudhuri T., Patna. Chengalvaraya Ayya, Madras. Chettiar A. C., Annamalainagar. Chhabra B. Ch., New Delhi. Chitale K. W., Bombay. Choksi Smt. Indumati, Baroda.

D

Dabhi Fulsingh B., New Delhi. Dabir S. G., Washim, Dist. Akola. Dakshinamurti K., Tirupati. Damodar Shastri, Delhi. Danaiah N., Mysore. Das, Nalini Kanta, Karimganj. Das, Sarbeshwar, Cuttack. Dasgupta C. C., Calcutta. Dasgupta S. R., Naihati. Dave J. L., Bombay- Dave S. M., Raigarh (M.P.). Davis P. F., Madras. Dayananda V., Kaladi. De Chaudhuri H. K., Shillong. Deshpande G. V., Bhilawadi. Deshpande K. M., Kolhapur. Deshpande L. M., Karad. Deshpande N. A., Bombay. Deshpande R. R., Bombay. Deshpande V. V., Banaras. Devadatta Shastri, Hoshiarpur. Devanathachariar P. S., Ayagudiapalayam. Devanathacharya N. S., Tanjore. Devender, Bangalore. Dev Raj Muni, Jhajhar. Dev Sheela, Ambala Cantt. Dharma Dev, Kangri (U. P.). Dhundhiraj Shastri, Banaras. Dhupkar S. H., Poona. Dighe V. G., New Delhi. Dike G. N., Visnagar. Dikshit D. S., Bhivandi. Dikshit L. B., Nasik. Dikshit R. T., Chidambaram. Dikshit Raj Ganesh, Chidambaram. Dikshit V. S., Nasik. Dikshit Vidyadhar, Kankhal (U.P.). Dikshitar M. N., Annamalainagar. Dikshitar N. R., Mysore. Dikshitar N. S. C., Chidambaram. Dikshitar Rarnanatha, Mannargudi. Dikshitar Somashekhara, Chidambaram. Divakara Datta, Simla. Divanji P. C., Bombay. Diwakar R. R., Patna.

317

Dravid Rajeshwar Shastri, Banaras. Dwivedi Baburam, Khairabad. Dwivedi Kapil Dev, Nainital. Dwivedi K. M., Puri. Dwivedi Lakshminarayan, Tirwa (U.P.). Dwivedi Ramgyan, Patna. Dwivedi Sitarama Shastri, Hale Angadi. Dwivedi Trilok Dhar, Hardwar. Dwivedi Vasudeva, Banaras. Durkal J. B., Ahmedabad.

E

Ezhuthachan K. N., Madras.

F

Filliozat Jean, Pondicherry.

G

Gadgil M. D., Hyderabad. Gadgil M. N., Manmad. Gangadhar Sastri, Vellore. Ganganna, Yemmigannur. Garge Bhayya Shastri, Nasik. Garge D. V., Amalner. Gaur K. L., Mathura. Gaurinatham B., Anaparti. Ghaisas V. H., Poona. Ghalsasi A. G., Karad. Gharpure J. R., Poona. Ghate Balwantrao, Hyderabad. Ghosh J., Calcutta. Ghosh S. G. Rani (Smt.), Calcutta. Ghoshal U. N., Calcutta. Giri Shastri M., Siwan (Bihar). Gokhale W. W., Poona. Gopal Desikar D., Madras. Gopalacharya A. V., Tiruchirapalli. Gopala Aiyer K., Trivandrum. Gopalakrishna Aiyer, Madras. Gopalakrishnayya B., Vijayavada. Gopala Sharma T. N., Madras. Gore S. G. Ashta (S. Satara).

Goswami Amarendranath, Gauhati. Goswami Govardhanlal, Delhi. Goswami Jibeshwar, Tihu (Assam). Govinda Dasa Swamigal, Madurai. Gupta C. B., Sellu. Gupta K. S. R., Mysore. Gupta K. S., Khurja (U.P.). Gurjar D. C., Poona. Gurukkal M. S. S., Sriperumbudur. Gurunarayan, Lucknow. Guruswami K., Tiruchirapalli. Guruswami Shastri, Annamalainagar. Guttala Hayagrivacharya, Poona.

H

Haribhau, Gulbarga. Haridatta Sharma, Meerut. Haridutt Shastri, Kanpur. Harihara Sastri G., Madras. Harishchandra Shastri, Nandaun, U.P. Hariswarup Shastri, Hardwar. Harkare Gunderao, Hyderabad. Havya S. V., Madras: Hazra, Rajendra Chandra, Calcutta.

I

Inamdar V. B., Sangli. Indra, Simla. Indra Prakash, Banaras. Iyengar G. Rangaswami, Madras. Iyengar H. R., Mysore. Iyengar H. R. R., Mysore. Iyengar H. C., Dharwar (Mysore). Iyengar J. N. Krishna, Mysore. Iyengar K. Sheshadri, Shimoga (Mysore). Iyengar M. B. Narasimha, Bangalore. Iyengar M. C. Krishnaswami, Bangalore. Iyengar R. P., Tirupati. Iyengar S. Seshadri, Mysore. Iyengar T. T., Mysore. Iyengar V. Gopala, Tanjore. Iyengar V. V., Hyderabad. Iyer C. A. Vaidyanatha, Chittoor.

318

Iyer L. S. Parthasarathy, Tiruchirapalli.

Iyer U. N., Padmanabha, Madurai. Iyer Sundaram E. S., Tiruchirapalli. Iyer Sundaresa S., Periakulam. Iyer Venkatasubrahmanya, Trivandrum.

J

Jagadish Sharma, Jaipur. Jagannath Prasad, Deoria (U.P.) Jagannatha Rath, Berhampur (Orissa). Jain Darbari Lal, Delhi. Jaitali K. T., Poona. Jalali J. L. K., Srinagar. Jambunathan M. R., Khar, Bombay.

Jayalakshmammani Smt. M., mysore.

Jayapurnacharya C., Bangalore. Jere Atmaram. Narayan, Amalner. Jethmal Hariram, Calcutta. Jha Adya Charan, Chapra (Bihar). Jha Ananda, Lucknow. Jha Avadh Bihari, Patna. Jha Jatashankar, Bhagalpur. Jha Kirtyananda, Sihore.

Jha Phulkumar, Nonihat. Dumka (Bihar).

Jha R., Darbhanga. Jha Subhadra, Banaras.

Jha Suryanarayana, P. O. Rudranagar (Dist. Basti).

Jha Visvanath, Darbhanga. Joginathacharya E. V., Anakapalli. Joglekar K, M., Bhiwandi. Joshi A. C., Chandigarh. Joshi B. L., Miraj. Joshi Jayaram Purushottam, Sangli. Joshi K. B., Poona. Joshi Krishnaji Vaman, Sholapur. Joshi M. R., Chikhali, Dt. Buldhana. Joshi M. T., Igatpuri. Joshi R. A., Poona. Joshi R. W., Bombay. Joshi S. Balakrishna, Madras. Joshi Shadi Ram, Jullundur City. Jugal Kishore Sharma, Jaipur.

K

Kadavashambhu Sharma, Putturu. Kadiyala Sitara Shastri, Chiratapudi E. Godavari Dist. Kahali, Saptasharan, Mabisbadal (W. B.). Kak A. N., Gwalior. Kalvankar Nagnath R., Manmad. Kamat B. B., Poona. Kamdar R. Murarji, Bombay. Kane B. T., Poona. Kane Guruji, Bassein (Bombay). Kane P. V., Bombay. Karambelkar B. V., Poona. Karambelkar V. V., Nagpur. Karandikar J. S., Poona. Karnik H. R., Bombay. Karra A., Lutukuru, P. O. Nagaram (A. P.). Karve C. G., Poona. Katyayani Amma Smt. V. K., Trivandrum. Kaushika G. S., Srirangam (Madras). Krishnamurti N. Aiyar, Chidambaram. Kelkar N. M., Bombay. Keshavasiva Ghanapathi, Bangalore. Khatavkar Pandharinath Laxman, Bombay. Kini K. N., Salem (Madras). Kolar L. N., Bangalore. Koru P. K., Pavaratty (Kerala). Kapur M. C., Amritsar. Kosambi D. D., Bombay. Kota Venkatachalam, Vijayavada. Krishna Aiyar R., P. O. Arunapuram. Krishna Aiyar S., Tiruppur. Krishna Aiyer V., Trivandrum. Krishna Chandra Sharma, Khanna. Krishna Ghanapathigal P. K., Mysore. Krishnamacharya V., Adyar, Madras. Krishnamoorthy K., Kumta (Mysore). Krishnamoorthi G., Tiruchirapalli. Krishnamurthi M. V., Tiruchirapalli. Krishnamurthi Aiyar G., Madras. Krishnamurthi N. S., Nellore. Krishnamurthi Peyyeti Gopala, Vanapamula (Dist. Krishna).

319

Krishnan K. S., New Delhi. Krishnan P., Trichur. Krishnappa B. S., Mysore. Krishnasomayaji K., Guntur. Krishnaswami R., Tirupati. Krishnaswami Aiyer T. K., Dibrugarh. Krishnaswami Tatacharya S., Sriperumbudur. Kunhan Raja C., Waltair. Kulkarni S. S., Amalner. Kulkarni Yeshwant Bapurao, Ktyan. Kuppuswami D., Chidambaram. Kuppuswami R., Madras.

L

Laddu S. D., Poona. Lakshman Prasad Shastri, P. O. Bhatahar (Bihar). Lakshmana Sastry K., Hyderabad. Lakshmi Narsimha Sastri S., Kanchipuram. Lakshmi Ranjanam, Hyderabad. Lobo C. V., Mangalore. Lokanathan P. N., Tanjore. Londhe Ganesh Pandurang, Poona. Luthra H. L., Rohtak.

M

Madan Indarnath, Jullundur. Madhavacharya, Bombay. Madhava Chaitanya Brarnhachari, Banaras. Madhava Krishna Sharma K., Jaipur. Mahadeva Aiyar S. N., Sengalipuram. Mahadeva Sarma S., Salem. Mahadevan N., Madras. Mahadeva Shastri K., Tiruchirapalli. Mahadeva Shastri K. S., Trivandrum. Mahadevayya P., Bangalore. Mahadik Krishnaji Rao, Tanjore. Mahalinga Sastri Y., Chidambaram. Mahalingam T. V., Madras. Mahapatra Ramachandra, Puri. Mahashabde M. V., Bombay. Mahavir Sinha Shastri, Meerut. Mahendra. Chandra, Silchar (Assam).

Manavalan Alahiya B. V., Melkote. Majumdar R. C., Nagpur. Majumdar Sudhir Chandra, Gangeya (Bihar). Malavaniya Dalsukh D., Banaras. Malik Ram Chandra, Calcutta. Mallikarjuna Sastri N., Mysore. Mangalgi G. J., Bijapur. Mangrulkar A. G., Poona. Mankad W. R., Aliabada (Bombay). Marathe N. B., Calcutta. Margel C. D., Ernakulam. Mathur V. S., Chandigarh. Matkari Ramakrishna Vithal, Bombay. Mayuradhwaja, Dhrangadhra House, Poona. Mehandale M. A., Poona. Menon C. N., Banaras. Menon D. D., Jullundur. Menon Smt. K. Devaki, Madras. Menon N. Shridhara, Tellichery. Menon Puthusheth Ram, Trichur. Mirashi V. V., Nagpur. Misra A. N., Jabalpur. Mishra Baldeva, Patna. Mishra Bibhuti, P. O. Roohia (Bihar). Mishra Bramha Deo Shastri, Mt. Abu. Mishra G. M., Darbhanga. Misra Kali Prasad, Banaras. Misra Kanhu Charan, Puri. Misra Laxmikanta, Gondia. Misra Mahadev, Rudranagar (Bihar). Misra Prabhakar, Bombay. Misra Ramachandra, Puri. Misra Ram Gopal, Gondia. Misra Thakur Prasad, Port Louis (Maritius). Misra Sadhusharan, Narkatiaganj (Bihar). Misra Shrinarayan Deo, Barpeta, (Assam). Misra Siddhanath, Aurangabad, Gaya (Bihar). Misra T., Darbhanga. Mitra B., Calcutta.

320

Modha Lalji N., Jamnagar. Modi P. M., Baroda. Mudliar Shanmukham A., Madras. Mudaliar V. K., Gangadhar, Bangalore. Mukerji K., P. O. Serampore (W.B.). Mukharji P. B., Calcutta. Mukharji S. K., Calcutta. Mukund Madhav Sharma, Nalbari . (Assam). Munishwar Ananda Giri, Saran (Bihar). Munshi K. M., Lucknow. Murgudkar Lakshman Shastri, Murgud (Bombay). Murti B. S. N., New Delhi. Murti Suryanarayana Ch., Madras. Musalgaonkar Gajanan Shastri, Agra.

N

Nagappa N., Hosakeri. Nagaraja P. S., Kemmannu (Mysore). Nagarajan K. S., Bangalore. Nagarajan V. K., Chidambaram. Nagaratna Sharma P. K., Tiruchirapalli. Nageshopadhyaya, Banaras. Nair Gopala L. R., Thezhakara- Madelikara (Kerala). Nair K. S., Alwaye. Nambeesan P. V., Trichur. Nambiar T. R. Narayan, Trivandrum. Nambudiri M. K., Ernakulam. Nanal Y. N., Thana. Narayanacharya A., P. O. Srimangala (Mysore). Narayanan H., Annamalainagar. Narayanan S. E., Coimbatore. Narayanashastri S., Ramatirtham (A.P.). Narayana Sastri K. V., Kodunthirapalli. Narayanaswami P. T. M., Madras. Narahari H. G., Poona. Narasimha A. N., Mysore. Narsimhacharya S. R., Madurai. Narendra Chandra, Calcutta. Narsimha Rao G. P., Cuddapah. Natarajan D., Madurai. Natarajan M., Chidambaram. Nataraja Sastri V. B., Tiruchirapalli Nathamma Sharma, Dalasingh Sarai (Bihar). Nathu Avinash Vishwanath, Jullundur. Nttar M. Govindaraja, Tanjore. Navare H. R., Dharwar. Navare N. S., Poona. Needles W., Whitefield, (Mysore). Nikam N. A., Mysore. Nilakanta Sastri K. A., Madras. Niyogi M. B., Ajni, Nagpur.

O

Ojha Kedarnath, Patna.

P

Padmanabha Aiyar V. V., Madurai. Padmanabhan, Alwaye. Padmanabhan R., Kalyandurg (Mysore). Pagnis M. N., Karad. Pallewar J. V., Pusad (Bombay). Panchapagesan R., Trichur. Panchapagesan N., Tiruchirapalli. Pandavath S. K., Quilon. Pandit W. N., Bhopal. Pandurangasarma K., Jadacharla (A. P.). Pant Govind Vallabh Shastri, Shahdol (M. P.). Pany S. C., Madras. Paradkar M. D., Bombay. Parmanand, Srinagar. Parasnis N. R., Bombay. Parthasarathy S., Tirumullayayal. Parthasarathi Ayyangar R., Tirupati. parthasarathy Aiyengar S., Tiruchirapalli. Patanjali Sastri M., Madras. Patankar Raghunath Shastri, Rajapur. Patankar W. R., Bombay. Pathak Krishnadar, Masaurhi (Bihar)

321

Pathakji M. J., Surat. Pathak Yamunadevi, Banaras. Pattabhi Sitaramayya B., Bhopal. Pattar P. S. Subbarama, Trichur. Patracharya K. Srinivasa, Kumbhakonam. Patwardhan M. V., Poona. Peetambara Dutta Shastri, Hoshiarpur. Phadke S. K., Poona. Phukan Radhanath, Jorhat (Assam). Pillai P. Velayudhan, Chidambaram. Pisharoti K. R., Tripunittura. Pitchumani K., Madras. Potdar P. B., Akola. Potey G. K., Nagpur. Prabhu B. S., Cochin. Prasad B., Cuttack. Prithichand, Hissar (Panjab). Pulya Umamahesvarasastri, Munganda (East Godavari). Purani A. B., Pondicherry. Puri Bijanath, Lucknow. Puttaparthi Narayanacharya, Cuddapah.

       



       

 
LOG-BOOK
 

FIRST LAP OF THE TOUR PROGRAMME
Jan. 3,1957 to Jan. 18,1957.

CALCUTTA: THURSDAY, 3rd January, 1957.

15.00 17.00 Meeting of the Members of the Sanskrit Commission at the Central Government Hostel, Alipore, Calcutta.

18.00 - 20.30 Reception at the Calcutta University Institute Hall (performance of "Svapna-Raghuvamsam" by the workers of Prachya Vani Institute, Calcutta).

CALCUTTA:FRIDAY, 4th January, 1957.

10.00 - 10.30: Call on the Governor of West Bengal, Srimati Padmaja Naidu.

11.00 - 13.10 : Interviews at Central Government Hostel:

Dr. D. M. Sen, Secretary, Education Department, West Bengal.

Dr. Parimal Roy, D.P.I., West Bengal.

Dr. P. C. Lahiri, Principal, Government Sanskrit College, Calcutta.

Dr. Mrs. Roma Chaudhuri, Principal, Lady Brabourne College, Calcutta.

Dr. Gaurinath Bhattacharya, Government Sanskrit College, Calcutta.

15.00 16.15: Dr. Radha Kumud Mookerji, M.P., Emeritus Professor. Lucknow University.

Professor Chintaharan Chakravarty, Presidency College, Calcutta.

17.00 - 18.00: Visit to Asiatic Society, Calcutta.

20.00 : Dinner at the Chairman's house.

CALCUTTA: SATURDAY, 5th January, 1957.

08.05 : Departure for Navadwip Dham.

NAVADWIP DHAM: SATURDAY, 5th January, 1957.

11.49 : Arrival at Navadwip Dham.

12.05- 12.45 : Visit to Sonar Gauranga Srivasa Angan Temple Lunch in Temple

14.00 - 15.00: Visit to Government Sanskrit College. 15.18 - 17.00: Interviews at Government Sanskrit College (Govt. Tol).

Pt. Manoranjan, Bhattacharya, Saptatirtha, Principal, Government Sanskrit College.

Pt. Tripatha-nath Sarma, Retired Principal, Government Sanskrit College.

326

Pt. Asutosh Bhattacharya, Prof. of Nyaya, Govt. Tol. Pt. Rama Prasad Panchatirtha Goswami, Radhika Chatus- pathi. Shri Purna Chandra Bagchi. Pt. Gopendra Bhushan Sankhya-tirtha. Pt. Rasaranjan Goswami, Radharaman Bhagavata Maha- vidyalaya. Shri Nimai Goswami, Srivasa Angan Tol. Shri K. R. Bannerji, District Inspector of Schools, Nadia.

17.00 - 18.00: Reception at Vanga Vibhudha-Janani Sabha. 18.15 - 18.45: Tea at Shri Bagchi's place. 18.45 - 19.15: Visit to (1) the oldest Chaitanya Temple, (2) Navadwip Sadharana Granthagara. 20.00 - 22.00: Bhajan, demonstration of the popular exposition of Shri Bhagavata Purana by Pt. Rasaranjan Goswami, and Musical Concert by the Music School at Navadwip.

Dinner at Shri Purna Chandra Bagchi's residence.

NAVADWIP DHAM: SUNDAY, 6th January, 1957.

07.00 Departure for Calcutta.

CALCUTTA: SUNDAY, 6th January, 1957.

10.45 Arrival at Calcutta.

14.25 15.30: Interviews at Central Government Hostel

Dr. Nalinaksha Dutta Prof. J. M. Bannerjea Representatives of the Shri S. K. Saraswati Asiatic Society,Calcutta. J

Mm. Kalipada Tarkacharya, Sanskrit Sahitya Parishad. 16.00- 16.45 : Visit to Sahskrit Sahitya Parishad. 17.00- 17.45: Visit to Vangiya Sahitya Parishad. 18.00- 18.30: Visit to Prachya Vani Institute. 21.55 : Departure for Patna.

PATNA : MONDAY, 7th January, 1957.

08.13 : Arrival at Patna. 10.00 - 11.20 : Interviews at the Secretariat:

Shri Bhagvad Datta Misra, President, Government Sanskrit College. Pt. Hari Shankar Pandey, Secretary, Sanskrit Sanjeevan Samaj, Patna. Pt. Kapil Deva Sarma. Shri Shyamanandan Sahaya, Vice-Chancellor, Bihar Univer- sity.

11.20 - 12.20: Call on the Governor of Bihar, Shri R. R. Divakar. 12.30 - 12.50: Interviews at the Secretariat: Pt. Dharmaraj Ojha. Retired Principal, Sanskrit College, Muzaffarpur.

14.00 - 18.10 : Interviews at the Secretariat: Shri Kapileshwar Chaudhari. Shri Trigunananda Shukla.

327

Shri Lallan Pandey, Secretary, Sanskrit Sahitya Sammelan. Shri Rama Narayan Sharma, Sanskrit Department, Bihar University. Dr. A S. Altekar, Director, K. P. Jayaswal Institute, and University Professor of Ancient Indian History & Culture. Shri S. N. Bhattacharya, B. N. College, Patna. Pt. Awadh Bihari Jha. Shri Chandrakant Pande. Shri Justice Satish Chandra Misra. Dr. Satkari Mukherji, Director, Nava-Nalanda Mahavihara. BShri Bechan Jha. Pt. Brahma-Datta Dwivedi, New Type Skt. High School. BPt. Kedar Nath Ojha, Government College.

18.10 - 18.40: Visit to K. P. Jayaswal Institute and Bihar Research Society. 18.40 - 19.10:Visit to Sanskrit College. 19.30 Departure for Darbhanga. 20.15 - 20.45:Interview on the Steamer:

Dr. Viramani Upadhyaya, Asst. Director of Education (Skt.) Bihar.

DARBHANGA: TUESDAY, 8th January, 1957.

04.45 : Arrival at Darbhanga.

08.05 11.55: Interview at the Mithila Institute of Sanskrit Studies:

Pt. Suresh Dwivedi, Sanskrit College, Muzaffarpur. Pt. Riddhinath Jha. Pt. Lakshminarayan Ray. Dr. H. L. Jain, Director, Vaishali Institute of of Jainism and Prakrit Studies. Dr. P. L. Vaidya, Director, Mithila Institute. Dr. B. R. Sharma, Mithila Institute. Pt. Shashinath Jha, Mithila Institute. Prof. Anant Lal Thakur, Mithila Institute. Pt. Trilok-Nath Misra. Shri S. J. Jha. Pt. Bhawani-Datta Sharma, Motihari. Dr. Shitanshu-Sekhar Bagchi.

Pt. Baldev Misra, Raj Library.

11.55- 12.30: Visit to Mithila Institute.

14.10- 16.36: Interviews at the Mithila Institute:

Pt. Dayanath Jha, Headmaster, New Type Skt. High School. Pt. Jamuna-Prasad Tripathi. Pt. Sadhu-Sharan Misra. Shri Chandra-Dhari Singhji. Pt. Namonarayan Jha. Pt. Adyacharan Jha. Shri Girindra Mohan Misra, Adviser to the Maharajadhiraj of Dharbhanga.

16.40- 17.00: Tea at the Mithila Institute.

328

18.00-19.00: Visit to Raj Library. 22.10 Departure for Patna.

PATNA: WEDNESDAY, 9th January, 1957.

10.30 Arrival at Patna. 11.45-13.00:Interviews at the Secretariat:

Dr. Tarapada Chaudhuri, Head of the Sanskrit Department, Patna University. Shri K. P. Sinha, D.P.L, Bihar.

13.15-13.45:Interviews at the Circuit House: Shri S. V. Sohoni, I. C. S., Commissioner of Patna. 14.00-14.30:Call on the Education Minister, Bihar State.

14.40-15.40:Interviews at the Circuit House:

Shri Jatashankar Jha, Prof., Govt., Skt. College, Bhagalpur. Dr. Viramani Upadhyaya, (Asst. Director of Education).

17.14 :Departure for Calcutta.

CALCUTTA: THURSDAY, 10th January, 1957.

05.40 Arrival at Calcutta. 09.30-10.10:Interviews at the Central Government Hostel:

Pt. Ananta-Kumar Tarkatirtha, Tol Dept., Government SU. College. Prof. Durgamohan Bhattacharya, Govt., Skt. College, (Research Dept.)

11.00 - 12.00: Visit to National Library. 14.30 - 17.45: Interviews at the Central Government Hostel:

Dr. Sukumar Sen, Professor, Calcutta University. Prof. Ashutosh Shastri, Calcutta University. Dr. Radha-Govinda Basak Retd., Prof., Dacca University. Shri Justice Prasanta Bihari Mukharji, President, Vangiya Sanskrit Siksha Parishad, & Dr. J. B. Chaudhuri Secretary, Vangiya Sanskrit Siksha Parishad. Prof. N. K. Sidhanta Vice-Chancellor, Calcutta University.

CALCUTTA: FRIDAY, 11th January, 1957.

(Journey to Gauhati cancelled owing to bad weather)

11.00 - 12.00: Call on the Chief Minister, Dr. B. C. Roy.

CALCUTTA: SATURDAY, 12th January, 1957.

14.00 - 15.30 :Visit to Calcutta University, Sanskrit Department. Tea with the Vice-Chancellor. 14.30 - 15.05 :Interview :

Professor Siddheshwar Bhattacharya, Head of the Department of Sanskrit, Visva-bharati University, Santiniketan,

15.45 - 16.30: Visit to Government Sanskrit College, Calcutta. Tea at the Government Sanskrit College, Calcutta. 16.30 - 17.00: Visit to Vangiya Sanskrit Siksha Parishad and. Interview: Dr. J. B. Chaudhuri, Secretary, Meeting of Pandits

329

17.30 - 18.30: Reception at the Ramakrishna Mission Institute of Culture. 20.30 : Departure for Cuttack.

CUTTACK: SUNDAY, 13th January, 1957.

05.25 : Arrival at Cuttack: 09.15 - 11.10: Interviews at Ravenshaw College:

Pt. Lingaraj Misra, President, Orissa Sanskrit Parishad, and Shri Chintamani Acharya, Ex-Vice-Chancellor, Utkal Uni- versity. Shri S. Das, Ravenshaw College.

11.15 : Departure for Bhuvaneshwar by car. 12.30 - 13.00: Visit to Bhuvaneshwar Sanskrit Pathasala. 14.30 : Departure for Cuttack by car. 15.20- 17.15 : Interviews at Ravenshaw College:

Shri Arta Ballabha Mahanti. Pt. Nilakantha Das, Pro-Chancellor, Utkal University. Dr. B. Prasad, D. P. I., Orissa.Dr. Karnunakar Kar, Ex-Principal, Skt. College, Puri. Dr.Kunjabihari Tripathi, Head of the Skt. & Oriya Depart-ment, Ravenshaw College. Shri Gauri Kumar Brahma, Ravenshaw College. Pt. Banambar Acharya, Ravenshaw College.

CUTTACK : MONDAY, 14th January, 1957.

09.00 - 09.30: Interview at the Circuit House: Dr. B. C. Das, Principal, Ravenshaw College: 10.00 : Departure for Bhuvaneshwar. 11.30- 12.00 : Call on Dr. Hare Krushna Mahtab, Chief Minister of Orissa, BhuvaneshWar. 12.00 : Departure from Bhuvaneshwar.

PURI: MONDAY, 14th January, 1957.

4.00 : Arrival at Puri. 5.00 - 18.30: Interviews at Samanta Chandra College:

Dr. S. N. Acharya, President, Skt. Vishva Parishad, Puri. Shri Ramachandra Mahapatra, Retired Principal, Sanskrit College. Shri S. S. Bhagavatar, Urlam. Shri Padmalochana Upadhyaya, Superintendent of Sanskrit Studies, Orissa. Mm. Shri Damodar Shastri. Shri Purna Chandra Tripathi, Assistant Superintendent of Sanskrit Studies, Orissa. Shri Lingaraj Misra, Lecturer in Sanskrit, S.C.S. College. Pt. Basudeva Misra. Pt. Ramachandra Misra, Kaviraj and Pt. Prafulla Chandra Panda, Ayurvedacharya.

18.30 - 19.30: Visit to Raghunath Library: Pt. Sadashiva Rath.

330

PURI: TUESDAY. 15th January, 1957.

09.15- 09.35 : Interview:

Pt. Ganeshwar Misra. Puri Jagannath Veda Karma Kanda Pathasala.

10.00 : Visit to Sadashiva Misra Skt. College. Visit to Gopa Bandhu Ayurveda College. 12.45 : Departure for Waltair.

WALTAIR: WEDNESDAY, 16th January, 1957.

05.45 : Arrival at Waltair. 08.30 - 08.50: Visit to Bhanoji Rao Library. 09.00 - 09.20: Visit to Paravastu Library. 10.00 - 12.20: Interviews at the Circuit House:

Dr. V. S. Krishna, Vice-Chancellor, Andhra University. Dr. C. Kunhan Raja, Head of the Sanskrit Department, Andhra University. Shri K. Shriramamurti Sastry, M. R. College, Vizianagaram. Pro. G. J. Somayaji, Head of the Telugu Dept., Andhra University. Shri K. V. Gopalaswami, Registrar, Andhra University.

13.30 - 15.00: Visit to Andhra University. 15.05 - 15.40: Interviews at the Circuit House:

Prof. D. V. Subba Reddy, Professor of History of Medicine, Andhra University. Principal, Maharaja's Sanskrit College, Vizianagaram.

17.00 - 18.00: Meeting of Pandits at the Circuit House. 21.40 : Departure for Rajahmundry.

RAJAHMUNDRY: THURSDAY, 17th January, 1957.

03.41 : Arrival at Rajahmundry. 08.00 - 10.00: Reception and Meeting of Pandits at Gautami Vidya Peetham (at Nagavarapu Bucchi Abbayi Chowltry). 10.30 - 12.35: Interviews:

Shri K. Jagannath Rao Gopal Rao. Shri D. Arka Somayajulu. Shri K. Somasekhara Sastri, Skt. College, Modekurru. Shri M. Seshasayi, Assistant Lecturer in Sanskrit, Government Arts College. Secretary, Veda-Shastra Parishad, Shri Bulusu Pappayya Sastri. Mm. Shripada Krishna-Murti Sastri, Poet Laureate, Andhra. Shri D. Ramakrishna Rao, R. K. Mission. Shri C. Markandeya Sastri, Inspector of Sanskrit Schools, Andhra Pradesh.

12.50 - 13.30: Visit to Andhra Historical Research Society and Interviewed Shri R. V. Subba Rao. 14.30 - 15.30: Interviews at Gautami Vidya-Peetham:

Shri K. V. N. Appa Rao, and Shri M. Kameshwar Rao, Andhra-Girvan Vidya-Peetha, Kovvur.

331

Shri Varanasi Subrahmanya Sastri, Pithapuram. Shri Peri Venkateswara Sastri, Principal, Sanskrit College,Akiripalli. Shri S. Sriramulu. Smt. M. Vedavati Tayaramma. Head Mistress, Elementary Sanskrit School. Smt. Battula Kamaksamma, Principal, Women's Sanskrit College. Shri V- Subba Rao, Government Training College.

16.00 - 17.00: Meeting of Pandits. 17.50 : Departure for Vijayavada.

VIJAYAVADA: THURSDAY, 17th January, 1957.

21.30 : Arrival at Vijayavada.

VIJAYAVADA: FRIDAY, 18th January, 1957.

07.00 : Departure for Masulipatam.

MASULIPATAM: FRIDAY, 18th January, 1957.

09.00 : Arrival at Chittigudur (on the way to Masulipatam). 09.00 - 09.45: Visit to Narasimha Sanskrit College, Chittigudur. Interview: Principal S. T. G. Varadacharya. 10.00 : Arrival at Masulipatam. 10.00 - 10.40: Visit to Sanga Veda Pathasala. (Vedaranya Temple). 10.55 - 11.25: Meeting of Pandits. 11.25 - 13.00: Interviews at Sanga Veda Pathashala:

Swami Vidyashankara Bharati. Shri N. Sivakamayya, Lecturer in English, National College. Shri G. S. N. Ramamurthi, Deputy Commissioner, H. R. & C. E. Department, Andhra Pradesh. Dr. K. Narasimha Rao. Shri V. Ananda Krishna Rao. Advocate. Shri P. S. R. Krishna Sastri Dept. of Sanskrit and Telugu, Hindu College. Shri C. Balakrishna Sastri, Secretary, Sanga Veda Pathasala. Shri M. Seshachalam, Editor, 'Educational India'. Students of Sanskrit Sahitya Samiti.

13.15 - 14.00: Lunch at the Andhra Jatiya Kalasala. 14.00 - 14.30: Interview at Andhra Jatiya Kalasala: Shri S. T. G. Varadacharya, Principal. 14.30 : Departure for Vijayavada.

VIJAYAVADA: FRIDAY, 18th January, 1957.

16.00 : Arrival at Vijayavada. 16.40 18.45 : Interviews at Rama-Mohan Library:

Shri Kuppa Lakshmanavadhani, Shri Rama Sanga Veda Pathasala. Shri T. Suryanarayana, Principal, S.R.R. & C.V.R. College. Shri Kashi Krishnamacharya, Guntur.

332

Shri J. Madhava Rama Sarma, Andhra Christian College, Guntur. Shri M. Venkatrama Sastri, Brahmana Gurukul Ashram. Shri J. Purushottam, Lecturer in Sanskrit, S. R. R. and C. V. R. College. Shri Kota Venkatachalam, Historian, Vijayavada. Shri R. L. Somayaji, Advocate, Guntur. Shri M. Venkata Sastri, General Secretary, Andhra Ayurveda Parishad. Shri Challa Satyanarayana Sastri, Director, Nirukta Bharati, Shri U. Krishna Sastri, Kakavaka.

19.00 -20.00: Reception and Meeting of Pandits at Rama-Mohan Library. 20.00 : Dispersal (Conclusion of the First Lap).

SECOND LAP OF THE TOUR PROGRAMME
February 5th, 1957 to February 27th, 1957.

MADRAS: TUESDAY, 5th February, 1957.

       



      

 
INSTITUTIONS VISITED BY THE COMMISSION
 

        
        
        
        
             Name of the institution visited    Place          Date of
                                                               visit
        
        
             Adyar Library                      Madras         6-2-57
        
             Ahmedabad Sanskrit Pathashala      Ahmedabad      20-4-57
             Anandasrama                        Poona          16-4-57
        
             Andhra Historical Research 
             Society                            Rajahmundry    17-1-57
             Andhra Jatiya Kalashala.           Masulipatam    18-1-57
             Arya Kanya Mahavidyalaya           Jullundur      21-5-57
             Arya Kanya Vidyalaya               Baroda         22-4-57
             Asiatic Society, Bombay            Bombay         17-4-57
             Asiatic Society, Calcutta          Calcutta       4-1-57
             Assam Sanskrit Board               Gauhati        18-3-57
             Assam Sanskrit Pandita Parishad    Gaubati        18-3-57
             Balagurukulam                      Muttarasanallur13-2-57
             Banaras Government Sanskrit 
             College                            Banaras        21-3-57
             Banga Vibudha-Janani Sabha         Navadwipdham   5-1-57
             Bhagavad Gita Vidyalaya            Kurukshetra    19-5-57
             Bhandarkar, Oriental 
             Research Institute                 Poona          15-4-57
             Bhanoi Rao Library                 Vishakhapatnam 16-1-57
             Bharatiya Itihasa Samsodhak Mandal Poona          16-4-57
             Bharatiya Vidya Bhavan             Bombay         17-4-37
             Bharatiya Vidya Bhavan             Delhi          16-5-57
             Bhonsala Sanskrit Mahavidyalaya    Nagpur         25-4-57
             Bhuvaneshwar Sanskrit Pathashala   Bhuvaneshwar   13-1-57
             Birla Mandir                       Kurukshetra    19-5-57
             Birla Sanskrita Mahavidyalaya      Banaras        22-3-57
             Brahmakarma Vivardhini   
             Sanskrit Pathasala                 Nagpur         25-4-57
             Brahmaswam Mutts 
             (Vadakke, Naduvil and Tekke)       Trichur        20-2-57
                  Daivi Sampad Mandal           Rishikesh      27-3-57
             Darshan Mahavidyalaya              Rishikesh      27-3-57
        
             Dayananda Ayurveda Mahavidyalaya   Jullundur      21-5-57
             Dayananda Math                     Dinanagar      22-5-57
        
             Deccan College Post-Graduate 
             and Research Institute             Poona          15-4-57
             
             Dharmajnana Upadesa Pathasala      Allababad      23-3-57
             Durgiana Sanskrit Pathashala       Amritsar       21-5-57
             Ganganath Jha Research Institute   Allahabad      23-3-57
        
        
        
        

376

        
        
                 1                         2                   3
        
                                                                                                                           
             Gita Bhavan              Kurukshetra         9-5-57
             G.P.V. Pathasala         Bangalore           24-2-57
             Goenka Sanskrit 
             Mahavidyalaya            Banaras                  22-3-57
             Gokhale Institute of 
             Public Affairs           Bangalore                21-2-57
             Gokuldas Tejpal Sanskrit      
             Pathashala               Bombay                   18-4-57
             Gopabandhu Ayurveda 
             College.                 Puri .                   15-1-57
             Government Oriental 
             Manuscript Library       Madras                   5-2-57
             Government Sanskrit 
             College .                Calcutta.                12-1-57
             Government Sanskrit 
             College (Tol.)           Navadwipadham            5-1-57
                  
             Government Sanskrit 
             Mahavidyalaya            Ujjain                   23-4-57
             Government Sanskrit Tol  Darbhanga                8-1-57
             Government Training 
             College                  Jullundur                20-5-57
             Gujarat Vidya Sabha      Ahmedabad                19-4-57
             Guru Mandal Ashrama      Hardwar                  27-3-57
             Gurukul Kangri 
             Ayurvedic Pharmacy       Hardwar                  27-3-57
             Gurukul Kangri 
             Mahavidyalaya            Hardwar                  27-3-57
             Gurukul Mahavidyalaya, 
             Arya Samaj               Ayodhya                  24-3-57
             Gurukul Sanskrit 
             Mahavidyalaya            Jwalapur                 27-3-57
             Gurukula Vishwavidyalaya Vrindavan                13-5-57
             Hare Rama Gopalakrishna 
             Pathasala                Allahabad                23-3-57
             Hindu Sabha College      Amritsar                 21-5-57
             History and Antiquarian 
             Department of            Gauhati                  18-3-57
             Government of Assam.
             Indian Institute of World 
             Culture                  Bangalore                21-2-57
             International Academy of 
             Sanskrit                 Mysore                   24-2-57
             Jai Bharat Sadhu 
             Mahavidyalaya            Hardwar                  27-3-57
             K.P. Jayaswal Institute
              and Bihar Research 
             society                  Patna                    7-1-57
             Kaivalya Dham            Lonavala                 16-4-57
             Kamakoti Kosasthanam 
             B. G. Paul & Co.         Madras                   8-2-75
             Kannada Sahitya Parishad Bangalore                22-2-57
             Kapalisvara Temple       Madras                   5-2-57
             Karnic Vaidika Dharma, 
             Pathasala                Bangalore                21-2-57
             Kashi Vidvat Parishad    Banaras                  21-3-57
             Krishnakishor Sanatan 
             Dharma College           Ambala                   18-5-57
             Kuppuswami Sastri 
             Research Institute       Madras                   6-2-57
             Kurukshetra University   Kurukshetra              19-5-57
             Lakshmi Sanskrit 
             Vidyalaya                Tanjore                  12-2-57
        
        
             Lunasawada Jain 
             Upasraya (MSS  Library)  Ahmedabad                20-4-57
        
        
        
        

377

        
        
 
        
                    1                 2                             3                                           
        
        
        
        
             Madhusudan Jha (Pt.)'s 
             Library                  Jaipur                   12-5-57
             Madras Sanskrit College  Madras                   6-2-57
             Maharaja's Sanskrit 
             College                  Jaipur                   11-5-57
             Maharaja's Sanskrit 
             College                  Mysore                   23-2-57
             Manavasrama              Jaipur                   11-5-57
        
             Mathura Chaturvedi 
             Sanskrit Vidyalaya       Brindaban                13-5-57
             Mental Health Institute  Bangalore                22-2-57
             Mimamsa Vidyalaya        Poona                    16-4-57
             Mithila Institute        Darbhanga                8-1-57
             Munikula Ashram          Gauhati                  18-3-57
             Munnalal Sanskrit 
             College                  Secunderabad             26-2-57
             Music School             Navadwipdham             5-1-57
             Mythic Society           Bangalore                22-2-57
             Narasimha Sanskrit 
             College                  Chittigudur              18-1-57
             National College         Tiruchirapalli           14-2-57
             National Library         Calcutta                 10-1-57
             Navadvipa Sadharan 
             Granthagra               Navadwipadham.           5-1-57
             Nisshulka Gurukula 
             Mahavidyalaya            Ayodhya                  24-3-57
             Oriental Institute       Baroda                   22-4-57
             Oriental Manuscripts 
             Library                  Mysore                   23-2-57
             Padmanabhasvami Temple   Trivandrum               16-2-57
             Palace Manuscripts 
             Library                  Mysore                   23-2-57
             Parakala Swami 
             Mutt                     Mysore                   23-2-57
             Paravastu Library        Vishakhapatnam           16-1-57
             Parthasarathisvami 
             Temple                   Madras                   8-2-57
             Pothi Khana              Jaipur                   12-5-57
             Prachya-Vani Institute   Calcutta                 6-1-57
             R.M.S. Vidyasala         Chidambaram              11-2-57
             Raghunath Library,       Puri .                   14-1-57
             Raghunath Sanskrit 
             College and MSS          Jammu                    22-5-37
             Library.
             Raja's College of 
             Sanskrit and Tamil       Tiruvaiyaru              13-2-57
             Studies.
             Rajasthan Puratattva 
             Mandir                   Jaipur                   12-5-57
             Rajagopal Sanskrit 
             Pathshala                Ayodhya                  14-3-57
             Raj Library              Darbhanga .              8-1-57    
             Ramakrishna Advaitasrama Kaladi                   19-2-57
        
             Ramakrishna Mission 
             Institute of Culture     Calcutta                 12-1-57
             
             Ramakrishna Mutt         Madras                   6-2-57
        
        
        
        

378

        
        
        
                  1                        2                   3
        
        
        
             Ramavarma, Sanskrit Kalalaya  Tripunittura        18-2-57
             Ravenshaw College 
             (Sanskrit Dept.)              Cuttack             13-1-57
             Rishikula Shakha, Sanskrit 
             Vishvavidyalaya               Hardwar             27-3-57
             
             Sadashiv Misra Sanskrit 
             College                       Puri                15-1-57
        
             Saiva Silpi Brahmarshi   
             Gurukula Silpa                Mysore              24-2-57
             Vidyalaya.
             Samanta Chandra College       Puri                14-1-57
             Sanatan Dharam College        Hoshiarpur          20-5-57
        
             Sanskrita Bhavitavyam Office  Nagpur              25-4-57
             Sanskrita Vidvat Sabha        Baroda              22-4-57
             Sanga Veda Pathashala .       Masulipatam         18-1-57
             Sanga-Veda Vidyalaya          Banaras             22-3-57
             Sankara College               Kaladi              19-2-57
             Sankaracharya Temple          Kaladi              19-2-57
             Sanskrit  Academy             Madras              6-2-57
             Sanskrit College              Patna               7-1-57
             Sanskrit Mahavidyalaya        Baroda              22-4-57
             Sanskrit Mahavidyalaya 
             (Tilak Vidyapith)             Poona               15-4-57
             Sanskrit Pathashala           Siddhaganga         22-2-57
             Sanskrit Sahitya Parishad     Calcutta            6-1-57
             Sanskrit Sahitya Parishad     Tiruchi             14-2-57
             Sanskrita Vidyapitha          Bombay              18-4-57
             Sanskrit Vishvaparishad 
             (Branch)                      Chandigarh          18-5-57
             Sanskrit Vishva Parishad 
             (Branch)                      Trichur             19-2-57
             Saraswati Bhavan Library.     Banaras             21-3-57
             Saraswati Mahal Library       Tanjore             12-2-57
             Saraswati Sanskrit 
             Mahavidyalaya                 Khanna              19-5-57
             Scindia, Oriental Institute   Ujjain              23-4-57
             Shankaracharya Mutt           Kanchi              7-2-57
             Shankara Mutt                 Bangalore           24-2-57
             Shivaratreswara Pathashala    Mysore              24-2-57
             Shri Rarnkrishna Asram        Bangalore           21-2-57
             Shri Ramakrishna Tapovanam.   Tiruparathurai      13-2-57
                                           (Tiruchi)
             Shri Sankara, College         Kaladi              19-2-57
             Shri Vallbharam Shaligram. 
             Sanga Veda                    Banaras             22-2-57
             Sitalakshmi Ramaswamy College Tiruchirapalli      14-2-57
             Soma Sundara Kanya Vidyalaya  Kanchi              7-2-57
             Sri Chamarajendra Sanskrit 
             College                       Bangalore           22-2-57
             Sri Gautami Vidyapitham       Rajahmundry         17-1-57
        
        
        
        

379

        
        
                       
                       1                  2                    3
        
        
        
             Sri Venkateshwara Oriental 
             College                       Tirupati            9-2-57
             Sri Venkateshwara   Oriental  
             Research Institute            Tirupati            9-2-57
             Sringeri Mutt Pathasala       Kaladi              19-2-57
             Srinivasa Press               Tiruvaiyaru         13-2-57
        
             Swami Narayan Sanskrit 
             Vidyalaya                     Ahmedabad           19-4-57.
             Swami Sivananda Ashram        Rishikesh .         27-2-57   
             Ubhaya Vedanta Sanskrit 
             College                       Sriperumbudur       7-2-57
             Universities-
             Allahabad 
             (Sanskrit Department)         Allahabad           23-3-57
             Andhra (Sanskrit Department)  Waltairi            6-1-57
             Annamalai 
             (Sanskrit Department)         Annamalainagar      11-2-57
             Banaras Hindu 
             (Sanskrit Mahavidyalaya)      Banaras             20-3-57
             Calcutta (Sanskrit Department)Calcutta            12-1-57
             Gujarat (Sanskrit Department) Ahmedabad           20-4-57
             Lucknow (Sanskrit Department) Lucknow             26-3-57
             Madras (Sanskrit Department)  Madras              5-2-57
        
             Maharaja Sayajirao     
             (Sanskrit   Department        Baroda              21-4-57
             Mysore (Sanskrit Department)  Mysore              23-2-57
             Osmania (Sanskrit Academy 
             and MSS.Library               Hyderabad           26-2-57
             Punjab (Sanskrit Department)  Jullundur           21-5-57
             Travancore 
             (Sanskrit Department)         Trivandrum          16-2-57
             Travancore 
             (Oriental MSS. Library)       Trivandrum          16-2-57
             Travancore (Sanskrit College) Trivandrum          17-2-57
             Upanishad Brahma Mutt 
             and MSS. Library              Kanchi              7-9-57
             Vaidika Mandal                Banaras             22-3-57
             Vaidika, Samshodhana Mandala  Poona               16-4-57
             Vaidika, Tattva Shodha 
             Sansthan Manavashram          Jaipur              11-5-57
             Vaishnava Theological 
             University                    Mathura             13-5-57
             Vangiya Sanskrit Siksha 
             Parishad                      Calcutta            12-1-57
             Vangiya Sahitya Parishad      Calcutta            6-1-57
             Vani Vilas Press              Srirangam           13-2-57
             Vasistha Ashram               Gauhati             19-3-57
             Vedanta Vardhini Sanskrit 
             College                       Hyderabad           26-2-57
             Veda Vedanta Vaijayanti 
             School                        Kanchi              7-2-57
             Veda Vedanta Vardhini 
             Vidyalaya .                   Madras              8-2-57
             Venkataramana Ayurvedic 
             College   & Dispensary        Madras              6-2-57
             
        
        
        

380

        
        
                  1                        2                   3
             
        
             Vidarbha Sahitya Sangha       Nagpur              25-4-57
             Virasaiva Math                Siddhaganga         22-2-57
        
             Virasaiva Sanskrit, Veda 
             and Jyotisha Pathasala and                             
             Free Boarding Home            Mysore              24-2-57
        
             Vishveshvarananda   Vedic     
             Research  Institute            Hoshiarpur         20-5-57
             
             Viveka Vardhini College       Hyderabad .         26-2-57
        
        
        
        

381

      



       

 
INSTITUTIONS WHOSE REPRESENTATIVES GAVE ORAL EVIDENCE
 

        
        
 
        
             Name of the              Place of               Date  
             Institution              interview                                                                                                                                                                                                                                     interview    
        
        
        
             A.S. College             Khanna                   19-5-57
             A.C. Jain College        Madras                   10-2-57
             Adhyayana Sabha          Madras                   10-2-57
             Advaita Sabha            Kanchi                    7-2-57
             Advaita Sabha 
             (Kumbhakonam)            Tanjore                  12-2-57
             Advaita Sabha            Tiruchi                  14-2-57
             Adyar Library            Madras                   6-9-57
             Agarchand Manmal Jain 
             College                  Madras                   10-2-57
             Ahobil Mutt Sanskrit 
             College, Madhueantakam   Madras                   10-2-57
             Akhil Bharatiya Skt. 
             Sahitya Sammelan         New Delhi                17-5-57
             Akhila Kerala Skt. 
             Sahitya Parishad         Trichur                  19-2-57
             All-India Radio          Bangalore                23-2-57
             All Kerala Skt. 
             Association              Trivandrum               17-2-57
             All-Orissa Ayurvedic 
             Conference               Cuttack                  13-1-57
             Amara Bharati Sabha      Chidambaram              11-2-57
             Andhra Ayurveda Parishad Vijayawada               18-1-57
             Andhra Christian College, 
             Guntur                   Vijayawada               18-1-57
             Andhra Girvana Vidya 
             Peeth, Kovvur            Rajahmundry              17-1-57
             Andhra Historical 
             Research Society         Rajahmundry              17-1-57
        
             Andhra Jiatiya Kalasala  Masulipatam              18-1-57
             Annaswami Iyengar 
             Pathasala                Tanjore                  12-2-57
             Archaeology Department, 
             Govt. of India           New Delhi                14-5-57
             Arumukha N. High School  Chidambaram              11-2-57
             Arya High School, 
             Phagwara                 Jullundur                20-5-57
             Arya Kanya Mahavidyalaya Jullundur                21-5-57
             Arya Kanya Vidyalaya     Baroda                   29-4-57
             Arya Pratinidhi Sabha    Jullundur                21-5-57
             Arya Samaj               Bombay                   18-4-57
             Arya Samaj               Hoshiarpur               20-5-57
             Asiatic Society          Bombay                   17-4-57
             Asiatic Society          Calcutta                 6-1-57
             Assam Skt. Association   Gauhati                  18-3-57
             Assam Skt. Pandit   
             Parishad                 Gauhati                  18-3-57
             Assam Skt. Parishad      Gauhati                  19-3-57
        
        
        
        

382

        
        
        
                  1                        2                   3
        
        
        
             Assam State Museum            Gauhati             19-3-57
             Ayurveda College, Rishikul, 
             Nainital                      Hardwar             27-3-57
             Ayurveda College              Jaipur              11-5-57
             Ayurveda College              Trivandrum          17-2-57
             B. Barua College              Gauhati             18-3-57
             B. H. High School             Tiruchi             14-2-57
             B'. L. College                Amritsar            91-5-57
             B. N. College.                Patna.              7-1-57
             B.N.S.D. College, Kanpur      Lucknow             26-3-57
             Bala Gurukulam, 
             Muttarasanallur               Tiruchi             14-2-57
             Balamukunda Skt. Vidyalaya    Ayodhya             24-3-57
             Bar Association               Tiruvaiyaru         13-2-57
             Bar Council                   Tiruchi             14-2-57
             Basaveshvara College, 
             Bagalkot                      Bangalore           21-2-57
        
             Bhandarkar Oriental Research 
             Institute                     Poona               15-4-57
             Bharati Trantrik Union        Gauhati             19-3-57
             Bharatiya Vidya Bhavan        Bombay              17-4-57
             Bholabhaij. Institute of 
             Learning and Research         Ahmedabad           19-4-57
             
             Bhonsla Skt. Mahavidyalaya    Nagpur              25-4-57
             Bihar Research Society        Patna               9-1-57
             Bihar Skt. Samiti             Patna.              9-1-57
             Bilveshvar Skt. Vidyalaya, 
             Meerut                        New Delhi           17-5-57
             Birla Mahavidyalaya           Banaras             22-3-57
             Board High School, Unguttur   Rajahmundry         17-1-57
             Board of Nationalisation 
             of Text-Books                 Jaipur              11 -5-57
             Brahmachari Wadi Skt. 
             Pathasala .                   Ahmedabad           19-4-57
             Brahma Karma Vivardhini 
             Skt. Pathasala                Nagpur              25-4-57
             Brahmana Gurukulashram        Vijayawada          18-1-57
             Brahmana Vaidika Adarsha 
             Vidyalaya                     Ayodhya             24-3-57
             Brihad Gujarat Skt. Parishad  Ahmedabad           20-4-57
             Camp Education Society's 
             High School                   Poona               15-4-57
             Central College               Bangalore           21-2-57
             Central Government-      
             Ministry of Finance           New Delhi.          17-5-57
             Home Affairs                  New Delhi           15-5-57
             Information and Broad-        New Delhi           15-5-57
             casting.
             Chamarajendra Skt. College    Bangalore           22-2-57
             Chandradhari Mithila College  Darbhanga .         8-1-57
        
        
        
        

383

        
        
                        1                     2                    3
        
        
        
             Chettiar Sastra Pathasala, 
             Karur                         Tiruchi             14-2-57
             Chidambarasrama, Gubbi        Bangalore           22-2-57
             Chitrodaya Pandita Parishad   Trivandrum          17-2-57
             Chittoor Skt. Bhasha 
             Pracharini Sabha,             Tirupati            9-2-57
             Chittoor.
             Chittoor Skt. Bhasha 
             Pracharini Sabha              Hyderabad           26-2-57
             Branch, Hyderabad.
             Choukhamba Skt. Series        Banaras             21-3-57
             Christ College                Cuttack             13-1-57
             College of Indology           Banaras             20-3-57
             College of Integrated 
             Medicine                      Madras              5-2-57
             Cotton Collegiate School      Gauhati             19-3-57
             Council of Skt. Education     Hyderabad           27-2-57
             D. V. Marvadi Sanskrit 
             Vidyalaya                     Ayodhya             24-3-57
             Dakshinadesiya Skt. Pandita 
             Parishad                      Madras              6-2-57
             Dandevala Mandir Pathasala    Delhi               16-5-57
             Darshana Mahavidyalaya.       Rishikesh           27-3-57
             Darsanika Asrama              Ayodhya             24-3-57
             Dayananda Anglo-Vedic College Ambala              18-5-57
             Dayananda Anglo-Vedic College Hoshiarpur.         20-5-57
             Dayananda Anglo-Vedic College
             Dehra Dun                     Hardwar             27-3-57
             Dayananda Anglo-Vedic College Amritsar            21-5-57
             Dayananda Anglo-Vedic College Jullundur           90-5-57
             Dayananda Anglo-Vedic College Lucknow             25-3-57
             Dayananda Ayurvedic College   Jullundur           21-5-57
             Deccan College Post-graduate 
             and Research institute        Poona               15-4-57
        
             Department of Cultural 
             Activities,    Mysore         Bangalore           21-2-57
        
             Government.
        
             Department of Education-
        
             (i)  Andhra                   Hyderabad .         26-2-57
             
             (ii)  Assam (Sanskrit Board)  Gauhati             18-3-57
             (iii)  Bihar                  Patna.              9-1-57
             (iv)  Bombay                  Bombay              17-4-57
             (v)  Kerala                   Trivandrum          16-2-57
        
             (vi)  Madhya Pradesh          Bhopal              24-4-57
             (vii)  Madras                 Madras              5-2-57
             (viii)  Mysore                Bangalore           21-2-57
             (ix)  Orissa                  Cuttack             13-1-57
        
        
 
        
        

384

        
        
 
        
                       1                   2                   3                                           
        
        
        
        
             (x) Panjab                    Chandigarh          18-5-57
        
             (xi) Rajasthan                Jaipur              12-5-57
        
             (xii) Uttar Pradesh           Lucknow             25-3-57
        
             (xiii) West Bengal            Calcutta            4-1-57
             Devasvam Board                Trivandrum          17-2-57
             Dharma Sangha Skt. Vidyalaya  New Delhi           16-5-57
             Dharma Sangha Skt. Vidyalaya  Lucknow             26-3-57
             Dharmartha Council            Jammu               22-5-57
             Dharmavaram Oriental College  Chidambaram         11-2-57
             " Dharmika Hindu" (journal)   Madras              10-2-57
             "Dinamani" (Daily)            Madras              10-2-57
             Doaba College                 Jullundur           21-5-57
             Dwaraka Peeth                 Ahmedabad           20-4-57
             Dwarakesha                    Mathura             13-5-57
             Skt Mahavidyalaya
             "Educational India" (journal) Masulipatam         18-1-57
             Egmore Skt. School            Madras              10-2-57
             Elementary Skt. School        Rajahmundry         17-1-57
             Elphinstone College           Bombay              17-4-57
             G. M. College                 Ambala              18-5-57
                  
             Gadwal Skt. Pathasala         Hyderabad           26-2-57
             Gandhi Municipal High School, 
             Vizag                         Waltair             16-1-57
             Ganesh and Co.                Madras              6-2-57
             Ganganagar College            Jaipur              11-5-57
             Ganganath Jha Research 
             Institute                     Allahabad           23-3-57
             Gautami Vidyapeetham          Rajahmundry         17-1-57
             Gayatri Brahmacharyasrama     Ayodhya             24-3-57
             Gita Press                    Trichur             19-2-57
             Goenka Mahavidyalaya          Banaras             22-3-57
             Gokhale Institute of     
             Public Affairs                Bangalore           21-2-57
             Goripur Tarinipriya 
             Chatushpath                   Gauhati             18-3-57
             Govardhana Vidyalaya          Mathura             13-5-57
             Government Arts College       Madras              8-2-57
             Government Arts College       Rajahmundry         17-1-57
             Government College            Jammu               99-5-57
             Government College, Kotah     Jaipur              11-5-57
             Government College            Patna               7-1-57
             Government College of 
             Indian Medicine               Mysore              23-2-57
                  
             Government High School        Hoshiarpur.         20-5-57
             Government Skt. Vidyalaya, 
             Kapurthala                    Jullundur           20-5-57
        
        
        
        

385

        
        
        
                       1                        2              3
                            
        
   
        
        
        
        Government Training College        Jullundur           20-5-57
             Government Training College'  Rajahmundry         17-1-57
             Government Training College   Trichur             19-2-57
             Govindakudi Veda Pathasala, 
             Kumbhakonam                   Tanjore             12-2-57
             Gujarat College               Ahmedabad           19-47-57
             Gujarati Printing Press       Bombay              18-4-57
             Gurukal, Jhajjhar             New Delhi           16-5-57
             Gurukul Kangri Vishva 
             Vidyalaya                     Hardwar             27-3-57
             Gurukul Mahavidyalaya         Ayodhya             26-3-57
             Gurukul Mahavidyalaya,
              Jwalapur                     Hardwar             27-3-57
             Gurukul Vrindavan             Brindavan           13-5-57
             Hansraj College               New Delhi           15-5-57
             Hansraj Mahila Vidyalaya      Jullundur           21-5-57
             Hariram Skt. Vidyalaya        Allahabad           23-3-57
             High School, Gauhati          Gauhati             19-3-57
             High School (Government)      Trichur             19-2-57
             Hindi Sahitya Sangh           Jaipur              11-5-57
             Hindi Vidya Peeth             Madras               8-2-57
             "Hindu" (Daily)               Madras              10-2-57
             Hindu College                 Amritsar            21-5-57
             Hindu College                 New Delhi           16-5-57
             Hindu College                 Masulipatam         18-1-57
             Hindu High School             Madras               8-2-57
             Hindu Religious & Charitable 
             and Endowment                 Masuilipatam        18-1-57
              Department (Andhra Pradesh).
             Hindu Sabha College           Amritsar            21-5-57
             Hindu Theological High School Madras               8-2-57
             Hitalal Bhai Skt. Vidyalaya   Brindavan           13-5-57
             Holkar College, Indore        Ujjain              23-4-57
             "Indian Express" (Daily)      Madras              10-2-57
             Indian P.E.N.                 Bombay              17-4-57
             Indore Skt. College, Indore   Ujjain              23-4-57
             Institute of Indology         Allahabad           23-3-57
             Jagannath Veda-Karamakanda 
             Vidyapitha                    Puri .              8-1-57
             Jay Bharat Skt. Sadhu 
             Mahavidyalaya                 Hardwar             27-3-57
             Jaya Chamarajendra Institute 
             of Ayurveda.                  Bangalore           21-2-57
             Jhandewala Vidyalaya          New Delhi           16-2-57
                  
             Jodhpur Skt. College,         Jaiapur             11-5-57
             Jodhapur
             K. P. Jayaswal Institute      Patna.              7-1-57
        
        
        
        

386

        
        
        
                       1                        2              3
        
        
        
             Kaivalya Dham                      Lonavala       16-4-57
             Kakumani A. C. Skt. School         Madras          8-2-57
             Kala Kshetra .                     Madras          5-2-57
             Kalidas Smarak Samiti              Ujjain         23-4-57
             Kalidas Society                    Nagpur         25-4-57
             Kamakoti Pitham                    Kanchi          7-9-57
             Kanya Gurukula                     Brindavan      13-5-57
             Kanyakubja College                 Lucknow        25-3-57
             Kanya Mahavidyalaya                Jullundur      20-5-57
             Karavir Vidyalaya                  Allahabad      23-3-57
             Kashi Vidvat Parishad              Banaras.       22-3-57
             Kashi Vishvanath Skt. Pathasala    Ahmedabad      20-4-57
             Kerala Varma College               Trichur        19-2-57
             Khalsa College, Ludhiana           Hoshiarpur     20-5-57
             Kishoriraman College               Mathura        13-5-57
             Kuppuswami Sastri Research 
             Institute                          Madras         6-2-57
             L. D. Arts College                 Ahmedabad      19-4-57
             Ladies' College                    Jullundur      21-5-57
             Lady Brabourne College             Calcutta       4-1-57
             Lady Sivaswami Iyer Girls' 
             High School                        Madras         6-2-57
             Law College                        Jullundur      21-5-57
             Loyola College                     Madras         8-2-57
             M. L. N. College, Jaghari          Ambala         18-5-57
             M. S. Vidyasala                    Chidambaram    11-2-57
             Madhav College                     Ujjain         23-4-57
             Madhavdas Bagicha Skt. Vidyalaya   New Delhi      16-5-57
             Madhva Sidhanta Unnahini Sabha, 
             Tiruchanur                         Tirupati       9-2-57
             
             Madras Skt. College                Madras         6-2-57
             Madura College,, Madura.           Tiruchi        14-2-57
             Mahanirvana Veda Vidyalaya         Allahabad      23-3-57
             Maharaja's College, Ernakulam      Tripunittura   18-2-57
             Maharaja's College                 Jaipur         11-5-57
             Maharaja's Skt. College            Jaipur         11-5-57
             Maharaja's Skt. College            Mysore         23-2-57
             Maharaja's Skt. College, 
             Vizianagaram                       Waltair        16-1-57
             Maharashtra Sahitya Parishad       Poona          15-4-57
             Mahila Seva Samaj                  Bangalore      24-4-57
             Manuscripts Library 
             (Osmania University).              Hyderabad      26-2-57
             Manuscripts Library Govt.          Madras         5-2-57
             Manauscripts Library of the 
             Maharaja's Palace                  Trivandrum.    17-2-57
             
        
        
        

387

         
        
                       1                        2                      3
        
        
        
             "Mathrubhumi" (Daily), 
             Kozhikode                          Trichur        20-2-57
             Mathura Vidyalaya                  Mathura        13-5-57
             Mental Health Institute            Bangalore      22-2-57
             Ministry of Education              New Delhi      17-5-57
             Maithila Institute                 Darbhanga      8-1-57
             Maithila Sanskrit College          Darbhanga      8-1-57
             Motilal Banarasi Das(Publisher)    Banaras        21-3-57
             Mrs. A.V.N College                 Waltair        16-1-57
             Muthia Chettiar High School        Madras         8-2-57
             Mysore University Library          Mysore         23-2-57
             Nagapur Mahavidyalaya              Nagpur         25-4-57
             Narasimh Skt College               Chittigudur    18-1-57
             Nari Shiksha Niketan               Lucknow        26-3-57
             National College                   Bangalore      21-2-57
             National College                   Tiruchi        14-2-57
             National High School, Mannargudi   Tanjore        12-2-57
             National Physical Laboratory       Delhi          14-5-57
             Nava Nalanda Mahavihar             Patna          7-1-57
             New English School                 Poona          15-4-57
             New Type Skt. High School          Patna          7-1-57
             Nimbarka Mahavidyalaya             Brindavan      13-5-57
             Nirmal Skt. Vidyalaya, Kankhal     Hardwar        27-3-57
             Nirukta Bharati                    Vijayawada     18-1-57
             Nishulka Gurukula Mahavidyalaya    Ayodhya        24-3-57
             Nityananda Veda Vidyalaya          Banaras        21-3-57
             Nizam's College                    Hyderabad      26-2-57
             Nutan Marathi Vidyalaya High 
             School                             Poona          15-4-37
             Oriental High School, Srirangam    Tiruchi        14-2-57
             Oriental Institute                 Baroda         21-4-57
             Oriental Middle School, 
             Ahobila Math, Srirangam            Tiruchi        14-2-57
             
             Oriental MSS. Library              Mysore         23-2-57
             Oriental MSS. Library              Trivandrum     16-2-57
             Oriental School                    Waltair        16-1-57
             Orissa Slit. Parishad              Cuttack        13-1-57
             P. S. High School                  Madras         6-2-57
             Pachaiappa's College               Madras         6-2-57
             Pachaiappa's High School           Chidambaram    11-2-57
             Palace MSS. Library                Trivandrum     16-2-57
             Panchanad Skt. Vidyalaya,Sonepat   Khanna         19-5-57
        
        
        

388

        
        
        
                       1                        2                  3
        
        
        
             Panchanga Vibhag 
             (Skt. Mahavidyalaya) B.H.U         Banaras        21-3-57
             Pandita Mandala (Desiya Vidyasala) Bangalore      22-2-57
             Panini Vidyalaya                   Banaras        21-3-57
             Panjab University Camp College     New Delhi      17-5-57
             Panjab University College          Hoshiarpur     20-5-57
             Panjab University Publication 
             Bureau                             Jullundur      91-5-57
             Parakalaswami Mutt                 Mysore         23-2-57
             Parshwanath Vidyashram,            Banaras        20-3-57
             Parthasarathi Temple               Madras         8-2-57
             Patanjali Vidyalayam               Chidambaram    11-2-57
             Patna College                      Patna          7-1-57
             Pejawar Mutt                       Mysore         23-2-57
             Poonnambalam Skt. Vidyasala        Chidambaram    11-2-57
             Pragjyotisha College               Gauhati        19-3-57
             Prayag Vidvat Samiti               Allahabad      23-3-57
             Presidency College                 Calcutta       4-1-57
             Presidency College                 Madras         5-2-57
             Prince of Wales Museum             Bombay         18-4-57
             Punnur Skt. Kalashala              Hyderabad      27-2-57
             Puri Jagannath Veda Karma 
             Kanda Pathashala                   Puri           15-1-57
             Queen Mary's College               Madras         5-2-57
             R. D. College Old Boys' 
             Association Madurai                Tiruchi        14-2-57
             Radhakrishna Skt. Mahavidyalaya, 
             Deoria                             Ayodhya        24-3-57
             Radha Raman Bhagawata              Mahavidyalaya. 17-5-57
             Panjab University College          Hoshiarpur     20-5-57
             Panjab University Publication 
             Bureau                             Jullundur      91-5-57
             Parakalaswami Mutt                 Mysore         23-2-57
             Parshwanath Vidyashram,            Banaras        20-3-57
             Parthasarathi Temple               Madras         8-2-57
             Patanjali Vidyalayam          2    Chidambaram    11-2-57
             Patna College                      Patna          7-1-57
             Pejawar Mutt                       Mysore         23-2-57
             Poonnambalam Skt. Vidyasala        Chidambaram    11-2-57
             Pragjyotisha College               Gauhati        19-3-57
             Prayag Vidvat Samiti               Allahabad      23-3-57
             Presidency College                 Calcutta       4-1-57
             Presidency College                 Madras         5-2-57
             Prince of Wales Museum             Bombay         18-4-57
             Punnur Skt. Kalashala              Hyderabad      27-2-57
             Puri Jagannath Veda Karma 
             Kanda Pathashala                   Puri           15-1-57
             Queen Mary's College               Madras         5-2-57
             R. D. College Old Boys' 
             Association Madurai                Tiruchi        14-2-57
             Radhakrishna Skt. Mahavidyalaya, 
             Deoria                             Ayodhya        24-3-57
             Radha Raman Bhagawata 
             Mahavidyalaya.                     Navadvipdham   5-1-57
             Radhika Chatuspathi                Navadvipdham   5-1-57
             Raghunath Library.                 Puri .         14-1-57
             Raghunath Skt. College             Jammu          22-5-57
             "Rajasthan Sodh Patrika" (Journal) Jaipur         12-5-57
             Rajeshvari Kalasala, Medekuru, 
             E. Godavari                        Rajhamundry    17-1-57
             Raj Library                        Darbhanga      8-1-57
             Rajgopal Skt. Pathasala            Ayodhya        24-3-57
             Rajarshi Secondary Skt. School     Trichur        19-2-57
             Raja's College                     Tiruvaiyaru    13-2-57
             Rajasthan Puratattva Mandir        Jaipur         11-5-57
             Rajasthan Vishva Vidya Peeth, 
             Udaipur                            Jaipur         12-5-57
             Raja-Veda-Pathasala                Tiruvaiyaru    13-2-57
             Ramadeshika Skt. Vidyalaya,        Allahabad      93-3-57
             Rama Gadhia College, Phagwara      Jullundur      20-5-57
        
        
 
        
        

       



      

 
LIST OF INDIVIDUALS WHO GAVE ORAL EVIDENCE
 

        
        
        
             Name and address      Place of Interview             Date
        
        
        
             Abhinava Sacchidnanda 
             Tirtha  Swamy,                Sinor               21-4-57
             Dwarakapeeth.
             Abhyankar, K. V., Tilak 
             Vidyapeeth                    Poona               15-4-57
        
             Acharya Ayodhyaprasad, 
             Balamukund Skt.               Ayodhya             24-3-57
             Vidyalaya.
             Acharya Banambar, Christ 
             College                       Cuttack             13-1-57
             Acharya Chintamani, 
             Ex-Vice-Chancellor            Cuttack             13-1-57
             (Utkal).
             Acharya P. K. , Retd, 
             Professor                     Allahabad           23-3-57
             Acharya Poornachandra Pandit  Banaras             22-3-57
             Acharya S. N., Skt. 
             Visva Parishad                Puri                14-1-57
             Acharya Sitaram, Ram 
             Desika Skt. Vidyalaya         Allahabad           23-3-57
             Adya Rangacharya, All India 
             Radio                         Bangalore           22-2-57
             Agamananda Swamy, Sankara 
             College                       Kaladi              19-2-57
             Agarwal Jagannath, Skt. 
             Dept. (P.U.)                  Jullundur           20-5-57
             Aghora Sarma, Sanskrit 
             teacher                       Tiruvaiyyaru        13-2-57
             Aggarwal H. R., Professor     Chandigarh          19-5-57
             Agrawala V. S., 
             Professor of Art, & Archi-      Banaras           20-3-57
             -tecture (B.H.U.).
             Ahuja R. L. S. T. College     Ambala              18-5-57
             Aiyangar Ananthasayanam 
             M. Speaker, Lok Sabha         New Delhi           14-5-57
             
             Aiyar R. Sankaranarayana, 
             Chitrodaya                    Trivandrum          17-2-57
             Pandita Parishad.
             Aiyer A. S. Rama, Accountant-
             General                       Allahabad           23-3-57
        
             Aiyer C. P. Ramaswami,
             Ex-Vice-Chancellor            Madras              6-2-57
              (B.H.U.).
             Aiyer K. A. S., Head of the
             Skt. Dept. Lucknow            Lucknow             25-3-57
             University.
        
             Aiyer Vaidyanatha, Skt. 
             Sahitya Parishad              Tiruchi             14-2-57
             Altekar A. S., K. P. Jayaswal 
             Institute                     Patna               7-1-57
             Amarnath Shastri, Sanskrit 
             Vishva Parishad               Khanna              19-5-57
             Amaranath Shastri, V. V. R. 
             Institute                     Hoshiarpur          20-5-57
             Amarnath Vidyalankar, 
             Education Minister            Chandigarh          18-5-57
             Ambadi Katyayani Amma (Smt.), 
             Maharaja's     College        Tripuniturra        18-2-57
             Ernakulam.
             Ananda Krishna Rao V., 
             Advocate                      Masulipatam         18-1-57
             Anantachar C., Pandita Mandal Bangalore           22-2-57
        
             Anantacharya V. Pandit        Madras              8-2-57
        
        
        

396

        
        
                      1                    2                     3              
        
        
             Ananta Krishna Sastri, N. S., 
             Advaita Sabha Kanchi          Kanchi              15-2-57
             
        
             Anantakrishnasastry N. S., 
             Noonni                        Kilakadayam         7-2-57
             Anantakumar Tarkatirtha, 
             Govt. Skt. College            Calcutta            10-1-57
             
             Anant Ram Shastri, Skt. 
             Vishva Parishad               Jammu               22-5-57
             Aney M. S., Ex-Governor 
             of Bihar .                    Nagpur              26-4-57
             Annangarachariar, P. V. 
             Veda Vedanta                  Kanchi              7-2-57
             Vaijayanti School.
             Anna Rao C., Executive Officer, 
             T. T. Dvasthanam              Tirupati            9-2-57
             Appa Rao K. V. N., Andhra 
             Girvana Vidya                 Rajahmundry         17-1-57
             Peetham, Kovvur.
             Apte D. G. M. S. University.  Baroda              21-4-57
             Apte M. V., Kaivalya Dham.    Lonavala            16-4-57
             Arun Vidyabhaskar, Prof, 
             Ludhiana                      Khanna              19-5-57
             Arvikar Shankar Shastri, 
             Bhonsla Sanskrit              Nagpur              25-4-57
             Mahavidyalaya.
             Ashfaque Hussain Syed, Joint        
             Secretary                     New Delhi           17-5-57
             Education Ministry.
        
             Ashtagotram Venkatachari,     
             Vaishnava Pathasala           Chindambaram,       11-2-57
        
        
             Athavale R. B., L. B. 
             Arts College                  Ahmedabad           19-4-57
        
             Atmananda Swami, Veda 
             Sastra Pathasala Chittoor     Kaladi              19-2-57
             Atreya B. L., Prof. of 
             Philosophy (B.H.U.) .         Banaras             20-3-57
             Avadhani D.V., Reader in 
             Telugu, Osmania               Hyderabad           27-2-57
             University.
             Avasthi Rudra Prasad, Oriental 
             Department                    Lucknow             25-3-57
             Lucknow University.
             Ayya Subrahmanya              Bangalore           22-2 -57
             Ayyangar C. Rangaswami, 
             Ubhaya Vedanta                Madras              8-2-57
             Grantha Mala.
             Ayyangar Paksiraja, K. A. C. 
             Skt. School                   Madras              8-2-57
             Ayyar A. S. P., High Court 
             judge                         Madras              5-2-57
             Ayyar S. A., Skt. Sahitya 
             Parishad                      Tiruchi             14-2-57
             Ayyar S. Vaidyanatha, Head of 
                                           Chidambaram         11-2-57
             Econ. & Com. Department, 
             Annamalai University.
             Badrinath Shastri, Govt. 
             High School                   Hoshiarpur          20-5-57
             Bagchi Purna Chandra, Leading 
             Citizen                       Navadwipdham.       5-1-57
        
             Bagchi Shitanshu Shekhar, 
             M. R. S. Institute             Darbhanga          8-1-57
        
             Bahadurmal,V.V.R Institute    Hoshiarpur          20-5-57
        
        
 
        

397

        
        
                       1                        2              3
        
        
             Bahl B. S., Principal              Amritsar       21-5-57
             Bahura Gopal Narayan, 
             Puratattva Mandir                  Jaipur         12-5-57
             Bajpai Daya Shankar, Govt. Skt. 
             College                            Ujjain         23-4-57
             Bajpai S. N., Professor'           Ujjain         23-4-57
             Baladeva Sarnia, Skt. Bhasha 
             Prachar Samiti                     Hyderabad      27-2-57
             
             Bala Gopala, Advaita Sabha         Tiruchi        14-2-57
             Balakrishnamurthy P., Telugu 
             Dept. S.V.R Institute              Tirupati       9-2-57
        
             Balakrishna Sastry, C., Secretary, 
             Sanga Veda Pathasala               Masulipatam    18-1-57
             Bala Subrahmania Sastry K., 
             Principal Skt. College             Madras         6-2-57
        
             Bala Subrahmanya Sastry D. S., 
             Skt. Seva Samaja                   Tanjore        13-2-57
             
             Ballal Vasudeva, Pandit            Bangalore      22-2-57
             Balraj, Professor (P. U. College)  Hoshiarpur     20-5-57
             Bannerjea J. N., Royal Asiatic 
             Society                            Calcutta       6-1-57
        
             Bannerji, K. R., District Inspector 
             of Schools.                        Navadwipdham.  5-1-57
             Banot S. D., 
             Publication Bureau (Punjab         Jullundur      21-5-57
             University).
             Barua Birinchi Kumar, Professor 
             of Assamese                        Gauhati        18-3-57
             Gauhati University
        
             Barua Kamakhya Ram, Pandit         Gauhati        19-3-57
             Basak Radha Govinda, Retd. Prof. 
             Dacca     University               Calcutta       10-1-57
             
             Bedekar G. V., Education 
             Secretary, Bombay State            Bombay         17-4-57
             
             Belvalkar S. K., Bhandarkar 
             Oritental Research Institute       Poona          15-4-57
             
             Bhaduri Sadanand, Govt. 
             Sanskrit College                   Calcutta       10-1-57
             Bhagavad Datta, Pandit             New Delhi      15-5-57
             Bhagavan Dev, Pt. Jhajjhar         New Delhi      16-5-57
             Bhagavat V. B., Tilak Vidyapeeth   Poona          15-4-57
             Bhagavatar B. S., Gautami 
             Vidyapeetha,Rajahmundry            Puri           14-1-57
             
             Bhagwan Das, Principal, D. A. V. 
             College                            Ambala         18-5-57
             Bhagwan Das .                      Banaras        21-3-57
             Bhambhania Nagardas K., 
             Brahmachari                        Ahmedabad      19-4-57
             Wadi Skt. Pathasala.
             Bhandari A. N., Chief justice      Chandigarh     19-5-57
             Bharadvaj Surendranath, Arya Samaj Hoshiarpur     20-5-57
        
        
        
        

398

        
        
                       1                        2              3
        
        
             Bhargav P. L., Head of the Skt. 
             Dept. Maharaja's College            Jaipur        11-5-57
             Bhaskaran, R., Reader in 
             Politics University of Madras       Madras        8-2-57
             Bhatia Satyapal, 
             Dayanand Anglo-Vedic  College       Amritsar      21-5-57
        
             Bhatnagar Kailasnath, P. U. 
             Camp College                        New Delhi     17-5-57
        
             Bhatt G. H., Director, Oriental 
             Institute                          Baroda         21-4757
             Bhatt Mathuranath, Ex-Principal, 
             Govt.Skt College                   Jaipur         11-5-57
             Bhatt M. Mariappa, Head of 
             Kannada Dept.                      Madras          5-2-57
             Madras University.
        
             Bhatta Vishnumurti, Vyakarana 
             Teacher,Sivaratri Svam Pathasala   Mysore         24-2-57
             Bhattacharya Ahibhushan, History 
             Dept.,M.C.A.B.College              Banaras        21-3-57
             Bhattacharya Asutosh, Government 
             Tol.                               Navadwipdham    5-1-57
        
             Bhattacharya Durgamohan, Calcutta 
             Sanskrit  College                  Calcutta       10-1-57
             Bhattacharya Gaurinath, Govt. 
             Skt. College                       Calcutta        4-1-57
             Bhattacharya Manoranjan, Govt. 
             Sanskrit  College                  Navadwipdham    5-1-57
             
             Bhattacharya  Purushottam, 
             Skt. Sanjivani Sabha               Gauhati        18-3-57
             Bhattacharya    Rama Shankar,
             Secretary,                         Banaras         1-3-57
             Varanaseya Sanskrit Samsad.
        
             Bhattacharya  S. N. Retd. 
             Lecturer in Sanskrit               Patna.          7-1-57
             Bhattacharya Saurirajan Pandit
                                                Chidambaram    11-2-57
        
             Bhattacharya Siddheshwar, Head of 
             Skt.Dept-Visva-Bharati             Calcutta       12-1-57
             Bhattacharya Taracharan, Vaidika 
             Mandal                             Banaras        22-3-57
        
             Bhattacharya Vamacharan, Skt. 
             Mahavidyalaya                      Banaras        20-3-57
             
             Bhattacharya Vibhuti Bhushan, 
             Asstt. Librarian                   Banaras        21-3-57
             Sanskrit Bhavan Library.
             Bhavani Prasad, Secretary Skt. 
             Prachari Sabah                     Banaras        21-3-57
             
             Bhimdev Shastri, V.V.R. Institute  Hoshiarpur     20-5-57
        
             Bhoovarahacharya, Chettiar Sastra 
             Pathasala Karur                    Tiruchi        14-2-57
             
             Bhupal Singh, Sanatan Dharma 
             College                            Ambala         18-5-57
        
             Birla Jugal Kishore, Birla 
             Mahavidyalaya                      Banaras        22-3-57
        
         
        
 
        
        

399

        
        
        
                  1                             2              3
        
        
        
             Bisheshwar Prasad, Prof. of 
             History, Delhi                New Delhi           15-5-57
             University.
        
             Bokil V. P., Ex-Educational
              Inspector                    Poona               15-4-57
             Bon Maharaj, Vaishnava 
             Theological University        Brindavan           13-5-57
             Brindavan.
        
             Bool Chand, Officer on Spl.
              Duty, Vikram University      Ujjain              23-4-57
             
        
             Brahmam K. S. N.              Waltair             16-1-57
             Brajendrakurnar, Assam 
             Sankrit Association           Gauhati             18-3-57
             Brahmadatta Shastri, Skt. 
             Sahitya Sammelan              Ambala              18-5-57
             Brahmadeva Shastri, Editor "
             Skt. Saket"                   Ayodhya             24-3-57
             Brahma Gaurikumar Lecturer in 
             Sanskrit                      Cuttack             13-1-57
             Brihaspati Shastri, Head of 
             Skt. Dept. D.A.V.College      Hardwar             27-3-57
             
             Burnier Radha (Smt.), Adyar 
             Library                       Madras               6-2-57
             Chak N. C., D.P.I. 
             (Uttar Pradesh)               Lucknow             25-3-57
        
             Chakravarti Chintaharan,       
             Presidency  College           Calcutta             4-1-57
        
             Chakravarti Ganganatha, 
             Assam Sanskrit Parishad       Gauhati             19-3-57
             Chaman Lal, Sain Das High 
             School.                       Jullundur           21-5-57
             Chandorkar N. B., President, 
             Kalidas Society               Nagpur              25-4-57
             Chandradhari Singhji, 
             Founder, Chandradhari          Darbhanga           8-1-57
              Mithila College.
        
             Chandrahasan A. Maharaja's    
             College,  Ernakulam           Tripunittura        18-2-57
             
             Chandrasekharan K., Advocate  Madras              10-2-57
        
             Chandrasekharan T., Curator, 
             Govt. MSS.Library             Madras               5-2-57
             Chandrasekhara Sastry Y., 
             Retd. Principal,              Bangalore           22-2-57
             Chamarajendra Skt. College.
             Chandrashekhar Shastri, 
             Principal, Skt. College       Jaipur              11-5-57
             
        
             Chandratreya M.L., Veda 
             Shastrottejak Sabha           Poona               15-4-57
             Charan Das Shastri, Pantit    Amritsar            21-5-57
             Charudev Shastri, V.V.R. 
             Institute,Hoshiarpur          New Delhi           16-5-57
             
        
             Chatterji G .C., 
             Vice-Chancellor, Rajasthan    Jaipur              12-5-57
             University.
        
             Chattopadhyaya K. C., Skt.  
             Dept.  Allahabad              Allahabad           23-3-57
             University.
        
             Chaturvedi, Biharilal, 
             Kashi Vishvanath Skt.         Allahabad            20-3-57
             Pathasala.
        
         
        
 
        
        

400

        
        
                       1                        2              3
        
        
             Chaturvedi Giridhar Sharma, 
             Ex-Director,                       Banaras        20-3-57
             Skt. Studies, B.H.U.
             Chaturvedi Lakshminarayan,             
             Gurukul,Mahavidyala Javalpur       Hardwar        27-3-57
             Chaturvedi Narisimhanath, Pandit   Allahabad      23-3-57
             Chaturvedi Ram Mitra, O.S.D.       Bhopal         24-4-57
             Chaturvedi Shrivar Sharma, 
             Dwarakesh Skt.Mahavidyalaya        Mathura        13-5-57
             Chaturvedi Vanamali Sharma, 
             Pandit                             Mathura        13-5-57
             Chaturvedi Vasudev Krishna 
             Sharma, Pandit                     Mathura        13-5-57
             Chaudhari Premdhar, Assam State 
             Museum                             Gauhati        19-3-57
             Chaudhari Kapileshwar, Teacher
              of Jyotisha                       Patna.         7-1-57
             Chaudhuri  Tarapada, Slit. Dept., 
             Patna University                   Patna          9-1-57
             Chaudhuri J.B., Vangiya Skt. 
             Shiksha Parishat                   Calcutta       12-1-57
             
             Chaudhuri Narendra Nath, Skt. 
             Dept., University of Delhi         New Delhi      14-5-57
             
             Chaudhuri Smt. Roma, Lady 
             Braborune College                  Calcutta       4-1-57
             
             Chavan Yeshavant Balvant, 
             Chief Minister,                    Bombay         18-4-57
             Bombay State.
             Chellammal (Smt.), Head Mistress, 
             Lady S.Iyer Girl's High School     Madras         6-2-57
             
             Chennigaraya T. R., Purana 
             Exponent                           Mysore         23-2-57
             and Professor of Jyotisha
             
             Chetti Seshachalam, K. A. Charity 
             Skt. School                        Madras         8-2-57
             
             Chettiar A. Chidmabaranatha, 
             Professor of Tamil,                Ananmalainagar 1-2-57
             Annamalai Varisty.
             Chettiar L. P. K., Dean of the 
             Faculty of Oriental Studies        Anamnalainagar 11-2-57
             
             Chettiar Nammalvar, Sanskrit 
             College                            Sriperumbudur  7-2-57
             Chettiar Ratnaswamy, Founder 
             Ramkrishna High School             Chidambaram.   11-2-57
             Chettiar S.Venkatarangam, 
             Trustee, Parthasarathi Temple       Madras        8-2-57
             Chhabra B.C., Dy. Director of 
             Archaeology.                       New Delhi.     14-5-57
             Chhedi Prasad, Gurukul 
             Mahavidyalaya .                    Jwalapur       27-3-57
             Chidamabara Swamy,
             Chidamabarasrama, Gubbi            Bangalore      22-2-57
             Chidbhavananda Swamy 
             Ramkrishna Tapovanam               Tiruchi        13-2-57
             
        
        
        

401

        
        
                       1                        2                   3        
        
             Chinmatrananda Swamy Ramkrishna 
             Mission                            Madras         6-2-57
             Chitale K.W. Sharadashram 
             Vidyamandir .                      Bombay         18-4-57
             Chitale M. K., President, Skt. 
             Parishad, Bilaspur                 Nagpur         25-4-57
        
             Chitrav Siddheshvar Shastri,
             Dictionary Dept., Deccan           Poona          15-4-57
             College.
             Dakshinamurthi K. Sri, 
             Venkatesvara Oriential             Tirupati       9-2-57
             Research Institute.
             Damodaran N. V., Skt. College      Trivandram     16-2-57
        
             Damodar Sastri, Pandit 
             (Mahamohopadhyaya)                 Puri           14-1-57
             Dange S. A., Member of the 
             Parliament.                        New Delhi      17-5-57
             Das B. C., Ravenshaw College .     Cuttack  .     14-1-57
             Das Badri, Ex-President, Arya 
             Pratinidhi Sabha                   Jullundhar     21-5-57
             Das Banamali, General Secretary, 
             All Orisa Ayurvedic Conference     Cuttack        13-1-57
             Das Nilkantha, Pro-Vice-Chancellor
             Utkal University                   Cuttack        13-1-57
             Das Omeokumar, Education Minister. Gauhati        18-3-57
             Das S., Ravenshaw College          Cuttack        13-1-57
        
             Dasji Baba Vasudeo, Pincipal, 
             Darsanika Ayodhya Ashram           Ayodhaya        24-3-57
        
             Datta G. L., Principal, Hansraj 
             College                            New Delhi      15-5-57
             Datta Harinama Vaidya,
             Jayabharata Skt.                   Hardwar        27-3-57
             Sadhu Mahavidyalaya.
             Datta K. N,, Assistant D. P. I., 
             Assam .                            Gauhati        18-3-57
             Daulat Ram Shastri, Sanskrit 
             Vishva PariShad                    Jammu          22-5-57
             
             Davis P. F., Skt. Dept, Loyola 
             College.                           Madras         8-2-57
             Desai H. B., Minister for Edn. .   Bombay         18-4-57
             Desai M. N., Gujarat printing 
             Press.                             Bombay         18-4-57
             Deshmukh C. D. Chairman, 
             University                         New Delhi      14-5-57
             Grants Commission.
             Deshmukh Panjabrao, Minister of 
             State for                          New Delhi      17-5-57
             Co-operation, Govt. of India.
             Deshpande Khanderao, Skt. Dept. 
             Osmania   University               Hyderabad      26-2-57
             Deshpande R. R., Board of Skt. & 
             Prakrit Studies University         Bombay         17-4-57
             Deshpande Vitthalrao, Retd. 
             High Court Judge                   Banaras        22-3-57
             
             Devanthacharya, Pandit, 
             Ayangudipalayam                    Chidambaram   11-2-57              
        
   
        
        

402

        
        
                       1                        2              3   
        
             Devanathacharya N. S., Saraswati
             Mahal Library                           Tanjore        13-2-57
             Devanayakacharya, Pandit                Banaras        22-3-57
             Deva Datta Shastri, Pandit              Amritsar       21-5-57
             Deva Datta Shastri, V.V.R. 
             Institute                               Hoshiarpur.    20-5-57
             Deve Gowda A.C. Principal 
             University     teacher's                Mysore         23-2-57
             College.
             Dewan Badri Das, Ex-President, 
             Arya Pratinidhi Sabha                   Jullundur      21-5-57
        
             Dharmadeva Vidyamartanda, Gurukul 
             Kangri                                  Hardwar       27-3-57 
        
             Dharmadeva Vidyavachaspati, 
             Gurukul Kangri                          Hardwar       27-3-57 
        
             Dharma Natha, Assam Skt.  Parishad.     Gauhati       19-3-57
             Dharma Vir, Arya Kanya Mahavidyalaya    Jullundur 
             Dharmendra Nath Shastri, Skt.  
             Professor                               New Delhi     17-5-57
             Dhavale S.B., Retd.  High Court Judge, 
             Patna                                   Poona         15-4-57    
             Dhawan K. K., D.A.V. College            Ambala        18-5-57
             Dhrit Ram Shastri, Pandit.              Jullundur     20-5-57
             Dhundhiraj Shastri, Nityananda          Banaras       21-3-57 
             Veda Vidyalaya.
             Dikshit, Veda Pathasala                 Poona         16-4-57
             Dikshit Ramanatha, Skt.  College,B.H.U. Banaras       20-3-57
             Dikshit Satyanarayana, Skt.  
             College,Sikar                           Jaipur        12-5-57 
             Dikshit Setumadhava, 
             Mimamsa Scholar                         Tripunittura  18-2-57 
             Dikshitar A.S. Rajaganesa
             Dikshitar Assn..                        Chidambaram   11-2-57 
             Dikshitar Agamika Krishna 
             Saivagama pt.                           Siddhagnaga   22-2-57 
             Dikshitar Chandrashekar, Dikshitar 
             Assn.                                   Chidambaram   11-2-57
             Dikshitar Jnanamurthi, Dikshitar Assn. Chidambaram    11-2-57
             Dikshitar K. M. Rajaganesa,
             Dikshitar Assn.                         Chidambaram   11-2-57
             Dikshitar M. Nataraja, Skt. Dept., 
             Annamalai University                    Annamalainagar11-2-57
             Dikshitar N.S.C. Devasthanam Trustee . Chidambaram    11-2-57
             Dikshitar Narayanaswamy, Professor of   Mysore        23-2-57
             Samaveda.
             Dikshitar R. Ratna, Dikshitar Assn.     Chidambaram    11-2-57
             Dikshitar Ramachandra, Director of Skt. Banaras.       20-3-57
             Studies (B.H.U.)
             Dikshitar Rama Tangaswamv, 
             Dikshitar Assn.                         Chidambaram    11-2-57
             Dikshitar Ramanath Pandit               Tanjore        12-2-57
             Dikshitar Sacchidananda, Dikshitar Assn.Chidambaram    11-2-57
             Dikshitar Somasetu, Suhrit Sabha        Chidambaram   11-2-57