A Geographical, Statistical, and Historical Description of the District, Or Zila, of Dinajpur/Book 2/Chapter 3/Section 2/Part 1
§ 2.—The higher Sciences, Literature, Law, and Metaphysics.
The course of study in a Hindú Academy begins with the Vyakoron or Songskrito grammar and literature. For the first 10 years some study a grammar called Songkhyiptosar, said to have been composed by a Brahmin named Kromodiswro, concerning whose history the Pandits could give me no information. The study of this grammar is sometimes facilitated by the commentary of Goyichondor. Others again study a grammar called Kolap, said to have been composed by Sorbo Borma, who was contemporary with Salivaha. This grammar seems to be nearly as obscure and unscientific as the former, for its study usually occupies 10 years, although persevering students sometimes are masters of it in eight. Others study a grammar called Mugdhobodh, written by Vopodev, a Brahmin of the five tribes introduced by Adisur into Bengal, and therefore a modern author. These who use this grammar study two commentaries, one called Gon, written also by Vopodev, and another written by a Brahmin Ram Torko Vagis. This system is probably much more rational than the others, as youths require only from three to five years for its study. Finally, other masters use a grammar equally easy, called Saroswot, and composed by Onobhyut Acharyo of Varanosi (Benares). These also use the commentary of Govindo called Podochondrika, and that of Ramkrishno, called Podmokumari.
The pupils hitherto have been employed in studying the grammar of an unknown tongue, written in that language; and probably, as usual, in the most unintelligible style, the irksome nature of which perhaps draws out the study to such a length. They then begin to learn the meaning of the words in an Obhidhan. So far as I can learn, an Obhidhan is rather a vocabulary than a dictionary; and the natives have not yet adopted the alphabetical arrangement of their words to facilitate the study of their language. The only vocabulary used in Dinajpúr is the Omorkosh of Omorsingho, whom the Pandits here, as usual, consider as a person belonging to the sect of Buddha, who flourished at the court of Vikrom. The study of this occupies only one year, and is sometimes assisted by the commentary of a physician named Bhorot Mollick, and at others by the commentary of Ray Mukut, which by its prolixity lengthens the time of study for 6 months.
The students now are qualified to begin the poets, and the work usually chosen to form their taste is that called Bhotti, which is said to consist of extracts from the Ramayon of Balmiki, made by Bhortrihori, brother of Vikrom. A year is employed in reading this work, which according to the Pandits who use it, is so excellent and sublime, that every other poem appears flat, and is unnecessary; but others, among whom is the Raja’s Purohit, prefer two poems of Kalidas, named Roghu and Kumar Sombhu. The former treats of the actions of a prince named Bhogiroth, who brought the Ganges to water India, and its study occupies six months. The latter treats of the actions of the goddess Bhogowoti the spouse of Sib, and occupies nearly the same time. Sri Chondro, a brother of the Raja’s Purohit, although a professor of law, seems to extend the study of the poets more than usual, and beside the common extracts from the work of Balmiki, he reads with his pupils another history of Ram called Natok. The account, which he gives of this work, will afford an idea of the present taste of Hindús for fable. Honuman, the faithful servant of Ram, had written an account of his master’s wars. Now Balmiki, who had written his account of these events 60,000 years before they happened, was naturally enough afraid that his work might be injured by that of one of the principal actors. He therefore applied to Honuman, who with great good nature threw his book, which was written on stone, into the sea, where it lay for many ages, until it was discovered by Kalidas while he was bathing. This ingenious person covered himself with wax, and having thrown himself into the sea, rubbed his body on the stones, until he procured an impression of a considerable portion of this valuable work; which he published to the delight of mankind. Other professors of law are less indulgent, and proceed to that dry study immediately after their pupils have read the Omorkosh. The pupils are now considered as completely instructed in the Vyakoron, or Songskrito grammar, and may peruse whatever of the classical authors in that language they can venture to read. In Dinajpúr no person except Brahmins are instructed in the Vyakoron; but in some parts of Bengal, the Baidyos, or medical tribe, and even some rich Kayosthos are permitted to study such portions of this science, as have been composed by mere men: but whatever is supposed to have been delivered by Munis, or by gods, is concealed from their profane eyes. Some Kayosthos have, however, had the audacity to lay open the veil, and have even translated part of the works of Vyas into the Prakrito language; but this is held to have been highly unjustifiable. Some Brahmins, however, justify the action; not from their alleging that a Kayostho should read the work of a Muni, but because the works that have been translated are not in reality the composition of Vyas.
Persons who are desirous of extending their knowledge to the study of the law (Smriti), after such a course of Vyakoron, are qualified to begin with the works of Roghunondon, a Brahmin of Nodiya, whose great-grandson is said to be still alive. His works are said to be very voluminous, and to consist of 28 books. Of those however 8 only are usually studied in this district, and these require five years of constant application. They are as follows:
1. Tithi Tottwo, which treats of the laws to be observed in the performance of ceremonies at new moons and eclipses.
2. Prayoschitto Tottwo, concerning the ceremonies which ought to be performed for the remission of sin.
3. Dayo Tottwo, concerning succession to property.
4. Molomas Tottwo, concerning what is to be done or omitted during the intercalary month of the lunar year.
5. Suddhi Tottwo, concerning what is to be eaten on certain days, especially those of mourning.
6. Udbaho Tottwo, concerning marriage.
7. Ahnik Tottwo, concerning the rules for prayer.
8. Sraddho Tottwo, concerning what is to be done in commemoration of deceased parents.
After this course of law one Pandit reads with his pupils one of the 18 Purans called Sribhagvot, as containing an useful illustration of the dry precepts of Roghunondon. He supposes that this work was written by Vyas in the end of the first Dwapor yugo age, and that it is prophetical, as it gives an account of the wars which followed soon after. He also supposes, that there have been a great many successions of these ages, in which the same personages and transactions that appeared in one appeared also in the others; and that the history of the wars which Vyas delivered at the end of the first Dwapor yugo, is just as applicable to the war which happened in the commencement of the present degenerate age, as it was to the war which immediately followed the first composition of the work, in which most people will be disposed to coincide with this learned man. This, however, is one of the works that have been translated into the profane tongue, and doubts are now raised concerning its authenticity. In this school men have usually finished their education in the law by the time that they are thirty years of age. Some of the Pandits however, in place of this flight to poetical regions, after having finished the usual 8 books of Roghunondon, teach the Prachín Smriti, composed by Sulpani, a Brahmin of Yosor (Jessore), which treats of the same subject with the 2nd book of Roghunondon. They then give their pupils the Sraddho Chintamoni, a work of Vachospoti Misro, a Maithilo Brahmin, which treats on the laws for performing funeral ceremonies.
Grammar (Vyakoron) is a necessary preliminary to all science, but many proceed to study metaphysics or philosophy without attending to law, and many on the contrary study law without a previous knowledge of that important branch of knowledge. Metaphysics of the Nyayo Sastro are the glory of the Pandits of Bengal, and are no where in India so much studied. The Pandits here say, that the science was first disclosed by the god Sib to Gautom, who wrote a treatise on the subject that has been lost. Although the Brahmins strenuously assert the contrary, I think there is great reason to believe, that this Gautom is the same with the 4th great legislator of the Buddhists, whose doctrines being now thought heterodox will readily account for his philosophy having disappeared. The most ancient work on this subject now remaining, according to the Pandits of this place, is a treatise called Chintamoni, said to have been written by a Maithilo Brahmin; but it is so obscure and difficult, that few are able to comprehend its meaning. The works most usually studied have been composed in modern times, and are as follows:
1. Bhasha Porichhed, by Viswonath Siddhanto, of whose history the Pandits know nothing. This seems to be a treatise on perception, and is divided into four, according to the number of senses as reckoned by the Hindús. This treatise seems to be short or easy, as students usually are masters of it in 2 months.
2. Byapti Pongehok, the author unknown. Its study requires one year.
3. Singho Byaghro Lokhyon, or the doctrine of two brother philosophers of Maithilo, who probably from the violence of their arguments, are called the Lion and Tiger. Their real names have been lost in these titles, not ill suited for doctors of the schools. Their work requires 6 months study.
4. Vyodhikoron Dhorma Bochhinnabhab.
5. Purbo Pokhyo.
6. Siddhanto Lokhyon. The study of these three books occupies one year, and they seem to be a refutation of the objections against religion.
The minds of many students become confused by the abstracted nature of these investigations, and many of them are considered by the vulgar as little better than fools. The greater part however pursue their studies for 12 or 14 years more, reading a great variety of books, which it would be tedious to mention. In the Appendix to this book, however, I add a list of them in the native character, should any person be desirous of inquiring after them.
These three sciences, Grammar, Law, and Metaphysics, are considered as the noblest; and are the only knowledge which the Odhyapoks of Bengal will condescend to teach in their Chauvaris; and of those the study of Metaphysics is considered as by far the most honourable, and next to that is the study of the law.