Isvar Chandra Vidyasagar, a story of his life and work/Chapter 19
CHAPTER XIX.
THE HINDOO PATRIOT
It was Vidyasagar's firm conviction that English education would be productive of highly beneficial results for this country. He had, therefore, made his best efforts to inaugurate English into the curriculum of the Sanskrit College, and established a free school at his own native village. Even after his retirement from the educational service, he did not give up his project, but founded schools in different parts of the country.
It was at the instance, and through the untiring exertions of Vidyasagar, that an Anglo-Sanskrit School was established at Kandi in Murshidabad, the native home of the Paikpara Raj family, the brith-place of Raja Pratap Chandra Sinha. Of course, the school was founded at the sole cost of the Rajas, but Vidyasagar was the chief mover. He was for some time Honorary Superintendent of the school. At this time, he made an intimate acquaintance of Raja Pratap. The Raj family had once got a great help and benefit from Vidyasagar in other respects. The natural affability and amiability of Vidyasagar's character was so attractive, that his image and goodness were sure to be engraved in the heart of every body he came in contact with.
About this time, he first met at Kandi, after a long separation, Kshetramani Dasi, daughter of Jagaddurlabh Singha, who had formerly given Vidyasagar and his father shelter. Kshetramani had been married to Lal Mohan Ghosh, a nephew (sister's son) of a member of the Kandi Raj family. Unforeseen circumstances had reduced her to a state of indigence. The sight of her after a long period of separation and the tale of her distress moved his tender heart, and tears flowed in torrents from his eyes. He settled on her a monthly allowance of ten rupees.
As Vidyasagar was a possessor of merits himself, so he was a true appreciator of merits in others. He showed his appreciative faculties in the selection of an Editor for the "Hindoo Patriot," one of the ablest native-conducted English newspapers of the day. Haris Chandra Mukharji, the renowned editor and proprietor of the paper, had died at 9 A.M. of the 14 the June, 1861, and its office was removed, on the 25th July of the same year, to Calcutta from Bhowanipore, where it had all along been located, from the day of its birth, in the premises of the late editor and proprietor. Babu Kali Prasanna Sinha purchased the paper at 5,000 rupees and managed it at a loss for some time. But he soon saw the difficulty, and made over its charge to Vidyasagar. Krishto Das Pal was, at this time, employed as a clerk in the office of the British Indian Association. Vidyasagar intrusted him with the editorial charge of the Hindoo Patriot. Krishto Das Pal was made not only its editor, but its proprietor also. Krishto Das had not till then acquired any name as a writer. No one could form an idea that he would afterwards become such a great writer. As a matter of consequence, Vidyasagar's nomination of such a person to the responsible post startled all his friends and acquaintances. But soon they found out their mistake, and highly complimented the talented Vidyasagar on his very able selection.
The Hon'ble C. E. Buckland, in his Bengal under the Lieutenant-Governors,' says;—"When Haris Chandra Mukherjee, the founder of the Hindu Patriot, died on the 14th June 1861, its new proprietor Babu Kali Prasanna Sinha, after managing it at a loss for some time, made it over to Pandit Isvar Chandra Vidyasagar, who invited Kristo Das Pal to take the editorial charge in 1861, and subsequently transferred the proprietorship in July 1862 to a body of Trustees. They made over the management to Kristo Das, so that from 1861 to the time of his death, he was in charge, and raised the paper to a position of influence and pecuniary prosperity."
His appreciation of merits in others manifested itself also in the selection of another Editor for the Soma Prakasa, a Bengali weekly. Vidyasagar had started the paper, some two years before his retirement from paid public service, solely with the view of providing maintenance for a man quite unconnected with him. One day, a Brahman, by name Sarada Prasad Ganguli, came to him, and with tearful eyes, besought him for protection and provision of some means of livelihood. Sarada Prasad had been a student of the Sanskrit College, and had won scholarships for proficiency in both Sanskrit and English, but had, most unfortunately, lost his hearing. Vidyasagar was quite moved at his misfortune, and started the Soma-Prakasa with Sarada Prasad for its publisher, solely for the latter's benefit.
Some time after this, Sarada Prasad was, at the instance of Vidyasagar, appointed Librarian to the Maharaja of Burdwan and Assistant to the Maharaja's translation of the Mahabharat. Maharaja Mahatabchand Bahadur of Burdwan felt a great fond regard and esteem for Vidyasagar. They had met first in 1847, when Vidyasagar had gone to Burdwan in company with Babu Ram Gopal Ghosh, a most celebrated orator of the time, and Raja Satya Saran Ghoshal of Bhukailas to visit the famous city. Vidyasagar had not at that time accepted the articles of food presented by the Maharaja, but boarded with a friend of his. When the Maharaja was apprised of this, he sent for Vidyasagar. He was highly delighted at the latter's conversation, and considered himself fortunate in having been able to make his acquaintance. At the time of farewell, the Maharaja offered him a present of 500 rupees in cash and a pair of Shawl. But Vidyasagar declined the offer, and said:—'It is not my practice to accept presents. My pay from the Sanskrit College is sufficient for my maintenance. Such presents might be given to professors of Tols to greater advantage.' The Maharaja was quite amazed at Vidyasagar's self-denial. Henceforth he looked upon the young pundit with utmost veneration. After this, whenever Vidyasagar visited Burdwan, the Maharaja received him most cordially and treated him with much respect. He bore so much fond regard for the venerable pundit, that on one occasion, he voluntarily offered the latter his native village, Birsingha, as a Taluk, but Vidyasagar declined this offer too, saying that he would accept the Taluk, when his means would permit him to let lands to the tenants free of rent.
It was this Maharaja Mahatabchand Bahadur, who had backed Vidyasagar in his widow-marriage movement, and had been one of the subscribers to the petition presented to the Government of India, as the under-quoted letter will show:—
"My dear sir,
"You will no doubt be glad to hear that his Highness the Maharaja of Burdwan has promised his assistance to the furtherance of the sacred cause of the marriage of Hindu widows. ∗∗∗ It is really a matter for congratulation, that the first man of Bengal is going to take up the cause. *** He entertains such enlightened views that we have every reason to hope for substantial assistance from him. The Maharaja is not a hasty man, nor does he consent to be led by others, but always thinks for himself and forms his opinions of things after mature deliberation. Now that his Highness is convinced of the goodness of the cause, I have no doubt that he will be its staunch friend and champion.
"To The Hon'ble J. P. Grant."
To revert. When the Soma-Prakasa was first started, Vidyasagar used to write most of its articles. Madan Mohan Tarkalankar also contributed some articles now and then. The paper was issued every Monday, whence its name. By and by, Vidyasagar found it difficult to issue the paper regularly and punctually every week on the appointed day. He could not make time to attend to it with proper care. He was often heard to declare that he was very short of time and the regular publication of the weekly newspaper was harder than another's service. He was, therefore, on the look-out for a competent editor, and he set his eyes on Dvaraka Nath Vidyabhushan, whom he charged with the edition of the paper. Vidyabhushan was made not only editor, but also proprietor of the Soma-Prakasa.
The system, under which newspapers are conducted now-a-days, was first introduced into vernacular journalism by Vidyabhushan. He soon made his paper successful, which reflected great credit on Vidyasagar for his judicious selection. The Bengali papers started prior to the Soma Prakasa discussed mostly social and religious matters. Political subjects appeared in them few and far between, and even then they were not dealt with so gravely and elegantly by these papers as by the Soma Prakasa. In respect of language too, it was a higher model for the others. Inspite of their many defects, those journals must be complimented upon for their attempts at the development of the Bengali language. It cannot but be admitted that the modern form of Bengali prose originated with these newspapers. We will, therefore, try to notice briefly the principal Bengali newspapers, that were born before the birth of the Soma Prakasa.
The general impression is that the Christian missionaries of Serampore were the pioneers of Bengali journalism. But in fact, this notion is mistaken. The missionaries issued their 'Samachara Darpana' in 1817. But before that, Pandit Gangadhar Bhattacharyya had started, in the city of Calcutta, his 'Bengali Gazette' in 1815. So this was the first newspaper in Bengali. In 1820 appeared the 'Sangbada Kaumudi,' edited by Bhavani Charan Banarji, with the help of Raja Ram Mohan Ray and Babu Tarachand Datta. But subsequently when the Raja began writing in it articles against the practice of Sati, Bhavani Charan cut off his connection with the paper. In the next year, he started his "Samachara Chandrika," a weekly, which was afterwards made a daily paper, and ultimately incorporated with the 'Dainika' of the Bangabasi office. Then followed the 'Timira-Nasaka,' also a weekly, edited by Krishna Mohan Das of Mirzapore. This paper lived for a few short years only. After it, appeared the ’Banga Duta,' under the joint management of Raja Ram Mohan Ray and Babus Devendra Nath and Prasanna Kumar Tagores. In the beginning of 1831, Babu Jogendra Mohan Tagore of Pathureaghata started the "Sangbada Prabhakara" under the editorship of Isvar Chandra Gupta. With the death of the starter in a few years, his paper also lost its life. Isvar Chandra then became editor of the "Sangbada Ratnabali," but in a short time, he gave it over. He again revived the "Sangbada Prabhakara" in 1836. It was then made tri-weekly; and in 1839, it was made a daily paper. About the time that this paper was renewed, or a little before it, appeared "Purna Chandrodaya." In the first year, it appeared on every full-moon day, whence its name. In the next year it was made a weekly, and in a few more years, it was also converted to a daily paper. There was also another newspaper, titled the "Sangbada Mrityunjaya." It had one great peculiarity. Everything in the paper, from the advertisements down to the news, appeared in poetry. None of these papers had before been conducted so ably as the Soma-Prakasa. It excelled all its predecessors in every respect.
To resume our narrative: on the 13th January 1860, Vidyasagar republished, in pamphlet forms, those portions of his Bengali version of the Mahabharata, which had already appeared in the Tattva Bodhini Patrika. The publication being incomplete, it did not bring him much profits, though the language is very nice.
On the 12th April, 1861, appeared his Sitar Vanavas (i.e. The Banishment of Sita), a Bengali version of Bhavabhuti's "Uttara-Charita," but it differs from the original in many respects. Though the original is one of the best dramas in Sanskrit, Vidyasagar has not dramatised his book. The original is not a pure tragedy, because the Sanskrit Rhetoric does not permit composition of tragic dramas, but Vidyasagar has made his book purely tragical. Besides these, there are some minor differences too numerous to notice. But the language of the book is very elegant, chaste, refined, and attractive. It is an excellent model for writers of Bengali prose. Vidyasagar wrote the book in four days. Pressure of business would afford him no leisure in the day-time to write. He applied himself to its composition in the morning from 2-30 to 10 O'clock. He could not make even so much time as to revise it.
We will again relate here, in passing, one or two incidents displaying his affability, amiability, generosity and physical strength. The reader may be vexed with us for repeated digressions, but there is no help, and we crave earnestly the reader's indulgence.
On his retirement from the service of the Sanskrit College, when he was free, he visited his native village, Birsingha, oftener than before, and frequented the houses of his neighbours, enquiring after their affairs as previously. Each time he took with him 500 to 600 rupees in coins and cloth to the value of 400 to 500 rupees, which he freely distributed to the poor and helpless. He always gave to the beggars, supplicants, and expectants more than they had expected. He received his visitors cordially and entertained them most generously. He never sent any body away displeased; it was his nature to do his best to please and oblige every body.
On one occasion, when he was at his native place, a man came to him from Patul, the abode of his mother's maternal uncle. The man saluted him, and said; 'Do you know me? We were fellow-pupils of the same Pathsala. You may recollect, how many times I saved you from the hands of the Guru Mahasay (preceptor).' Vidyasagar at once recognised him, and said;—'O yes, you are Raghav?' The man's name was Raghav Ray, and he belonged to the Bagdi caste, one of the lowest classes in Bengal. Raghav looked displeased, and shut his ears with his fingers. Some body whispered in to Vidyasagar's ears that the man was rather crazed, and considered himself the god Krishna Ray of Bagri. He also said that Raghav did not eat food cooked by other Bagdis or persons of any other caste lower than Brahmans. Vidyasagar now understood the whole affair. He at once stood up and clasped Raghav in his arms, saying,—'You are Krishna Ray.' Raghav's delight now knew no bounds. He took his seat at Vidyasagar's feet, and the two friends of early years fell to talking of reminiscences of their childhood.
On another occasion, as he was sitting in the verandah of his house at Birsingha, one Matuk Ghosh, a Sadgop by caste, called on him. He welcomed the visitor with his usual affability, and asked him to get up on the verandah and to sit by him. The man hesitated. Vidyasagar at once caught hold of his two arms, and lifted him upon the verandah from below it, and made him sit by himself. His physical powers were equal to his powers of the mind.
Some time in 1862, when he was at Birsingha, one day, as he sat to dinner, an aged lady and a young girl appeared before him and began to cry, Vidyasagar was told that the lady was wife of his Guru Mahasay, Kalikanta, and the girl was his daughter. We have already said that Kalikanta was a Kulin Brahman and had taken to him many wives. Vidyasagar was also told that Kalikanta did not care to provide for the maintenance of this wife and daughter. He at once sent for Kalikanta, whom he had made one of the teachers of his school. When the latter arrived, he requested him to provide for the maintenance of the two females, who were no other than his own wife and daughter, adding, at the same time, that if he did so, his monthly allowance would be raised. Kalikanta agreed to pay them four rupees every month. He at once paid 12 rupees in advance for the first quarter, and promised to make all subsequent payments quarterly in advance. Vidyasagar himself provided for their clothes. But some time afterwards, Kalikanta drove the two away from his house. When Vidyasagar came to know of it, he was moved to tears, and made provisions for their support.
Raja Isvar Chandra Sinha of the Paikpara Raj family breathed his last on the 26th February, 1861. Vidyasagar was present by the death-bed, and was deply grieved at the sad catastrophe. The Raja was a great appreciator of Vidyasagar's merits and works, and always sympathised with, and aided, all his movements.
Vidyasagar was a sincere friend of the poor and the rich alike. He never expected a single pice from any one, but spent his all in succouring the distrest. Even when a wealthy man was in danger and besought his help, he would spend his last pice in relieving the man. If he happened not to have sufficient funds at the time in his own purse, he would obtain money on loans, and rescue him from the danger. On the other hand, if he saw that any of his friends or relations failed in their duties or tried to damage his respect, he would at once sever all ties of friendship and affection, and cut off his connection with them, even if they were millionaires. It was for some such similar reason, that he on a subsequent date banished his only son from his heart, of which hereafter.
In 1862, he had to meet with another mournful catastrophe in the death of his once dear friend, Rama Prasad Ray, the youngest son of the illustrious Raja Ram Mohan Ray. Rama Prasad was the ablest pleader of the Sudder Adalat of the day. He was the first native of Bengal, who was nominated to be a justice of the said Hon'ble Court. He had received the appointment letter, but before he could take his seat on the bench, he was suddenly ill and died. A few years before this sad event, Vidyasagar had a great difference with Rama Prasad in connection with the remarriage of Hindu widows. It is said, that on the occasion of the marriage of Sris Chandra Vidyaratna, who was the first to come forward to take a widow to his wife, some influential, wealthy persons had subscribed to an agreement to be present at the wedding festivities and promised to contribute largely to the expenses to be incurred on widow marriages. But most of these subscribers did not keep their word. A few days before the marriage, Vidyasagar called on his friend, Rama Prasad, and reminded him of his agreement and promise. The latter replied:—'No doubt, I am in favour of the cause; you may count on my contribution too. But suppose, I do not join the wedding party. Is there any harm?' Vidyasagar was quite disgusted at his friend's conduct. He was so much offended that for some time he could not utter a single word. After a long silence he pointed to the portrait of Raja Ram Mohan Ray hanging on the walls, and said;—'Throw it away at once.' With this, he left the place in great haste. After this incident, Vidyasagar never more entered into his friend's house. The two very rarely met. But the mournful news of Rama Prasad Ray's death moved him to a flood of tears. Both were men of great abilities and talents, and naturally had a sincere attraction of their hearts.
In 1862, appeared his Vyakarana Kaumudi, Part IV., which was his last Sanskrit Grammatical work dressed in Bengali.
In the course of this year, there took place several marriages of Hindu widows in different parts of the country. Of these, one was celebrated in Calcutta. The bride and bridegroom both belonged to the highest class of Hindus. All these marriages were celebrated at Vidyasagar's expense. He had now no other income than what accrued from his Press and publications. We have already said that it was quite inadequate to meet his heavy outlays. Consequently he had to obtain money on loans. Besides, he borrowed 10,000 rupees on Michael M. Datta's account, which the latter being unable to repay, Vidyasagar paid off out of his own pocket, which will be noticed in the next chapter.