Ram Mohan Roy’s letter to Lord Amherst on English Education (1823)
To His Excellency the Right Honorable
Lord Amherst, Governor General in Council.
MY LORD
Humbly reluctant as the natives of India are to obtrude upon the notice of the Government the sentiments they entertain on any public measure, there are circumstances when silence would be carrying this respectful feeling to culpable excess. The present rulers of India, coming from a distance of many thousand miles to govern a people whose language, literature, manners, customs, and ideas, are almost entirely new and strange to them, cannot easily become so intimately acquainted with their real circumstances as the natives of the country are themselves. We should therefore be guilty of a gross dereliction of duty to ourselves and afford our rulers just grounds of complaint at our apathy, did we omit on occasions of importance like the present, to supply them with such accurate information as might enable them to devise and adopt measures calculated to be beneficial to the country, and thus second by our local knowledge and experience their declared benevolent intentions for its improvement.
The establishment of a new Sanskrit School in Calcutta evinces the laudable desire of the Government to improve the natives of India by education,—a blessing for which they must ever be grateful, and every well-wisher of the human race must be desirous that the efforts, made to promote it, should be guided by the most enlightened principles so that the stream of intelligence may flow in the most useful channels.
When this seminary of learning was proposed, we understood that the Government in England had ordered a considerable sum of money to be annually devoted to the instruction of its Indian subjects. We were filled with sanguine hopes that this sum would be laid out in employing European gentlemen of talents and education to instruct the natives of India in Mathematics, Natural Philosophy, Chemistry, Anatomy, and other useful sciences, which the natives of Europe have carried to a degree of perfection that has raised them above the inhabitants of other part of the world.
While we looked forward with pleasing hope to the dawn of knowledge, thus promised to the rising generation, our hearts were filled with mingled feelings of delight and gratitude; we already offered up thanks to Providence for inspiring the most generous and enlightened nations of the West with the glorious ambition of planting in Asia the arts and sciences of Modern Europe.
We find that the Government is establishing a Sanskrit school under Hindu Pundits to impart such knowledge as is already current in India. This seminary (similar in character to those which existed in Europe before the time of Lord Bacon) can only be expected to load the minds of youth with grammatical niceties and metaphysical distinctions of little or no practical use to the possessors or to society. The pupils will there acquire what was known two thousand years ago with the addition of vain and empty subtleties since then produced by speculative men such as is already commonly taught in all parts of India.
The Sanskrit language, so difficult that almost a lifetime is necessary for its acquisition, is well known to have been for ages a lamentable check to the diffusion of knowledge, and the learning concealed under this almost impervious veil is far from sufficient to reward the labour of acquiring it. But if it were thought necessary to perpetuate this language for the sake of the portion of valuable information it contains, this might be much more easily accomplished, by other means than the establishment of a new Sanskrit College, for there have been always and are now numerous professors of Sanskrit in the different parts of the country engaged in teaching this language as well as the other branches of literature which are to be the object of the new seminary. Therefore, their more diligent cultivation, if desirable, would be effectually promoted by holding out premiums and granting certain allowances to their most eminent professors, who have already undertaken on their own account to teach them, and would by such rewards be stimulated to still greater exertion.
From these considerations, as the sum set apart for the instruction of the natives of India was intended by the Government in England for the improvement of its Indian subjects, I beg leave to state, with due deference to your Lordship’s exalted situation that if the plan now adopted be followed, it will completely defeat the object proposed, since no improvement can be expected from inducing young men to consume a dozen of years of the most valuable period of their lives in acquiring the niceties of Baikarana or Sanskrit Grammar. For instance, in learning to discuss such points as the following, khada, signifying to eat, khadati he or she or it eats; query, whether does khadati taken as a whole convey the meaning he, she or it eats, or are separate parts of this meaning conveyed by distinctions of the word. As if in the English language, it were asked how much meaning is there in the eat and how much in the s? And is the whole meaning of the word conveyed by these two portions of it distinctly or by them taken jointly?
Neither can much improvement arise from such speculations as the following which are the themes suggested by the Vedanta:—in what manner is the soul absorbed in the Deity? What relation does it bear to the Divine Essence? Nor will youths be fitted to be better members of society by the Vedantic doctrines which teach them to believe that all visible things have no real existence, that as father, brother, &c. have no actual entity, they consequently deserve no real affection, and therefore the sooner we escape from them and leave the world the better. Again, no essential benefit can be derived by the student of the Mimansa from knowing what it is that makes the killer of a goat sinless by pronouncing certain passages of the Vedanta and what is the real nature and operative influence of passages of the Vedas, &c.
The student of the Naya Shastra cannot be said to have improved his mind after he has learned from it into how many ideal classes the objects in the universe are divided and what speculative relation the soul bears to the body, the body to the soul, the eye to the car, &c.
In order to enable your Lordship to appreciate the utility of encouraging such imaginary learning as above characterized, I beg your Lordship will be pleased to compare the state of science and literature in Europe before the time of Lord Bacon with the progress of knowledge made since he wrote.
If it had been intended to keep the British nation in ignorance of real knowledge, the Baconian philosophy would not have been allowed to displace the system of the schoolmen which was the best calculated to perpetuate ignorance. In the same manner, the Sanskrit system of education would be the best calculated to keep this country in darkness if such had been the policy of the British legislature. But as the improvement of the native population is the object of the Government, it will consequently promote a more liberal and enlightened system of instruction, embracing Mathematics, Natural Philosophy, Chemistry, Anatomy, with other useful sciences, which may be accomplished with the sums proposed by employing a few gentlemen of talents and learning educated in Europe and providing a College furnished with necessary books, instruments, and other apparatus.
In representing this subject to your Lordship, I conceive myself discharging a solemn duty which I owe to my countrymen and also to that enlightened sovereign and legislature which have extended their benevolent care to this distant land, actuated by a desire to improve the inhabitants, and therefore humbly trust you will excuse the liberty I have taken in thus expressing my sentiments to your Lordship.
Obedient Servant
Ram Mohan
Sudden Rise and Quick Fall of Brahma Dharma: Ramesh Chandra (1967)
