dev, 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
