30. Mysore has had the benefit of a royal, house which has all along extended enlightened and generous patronage to Sanskrit. There are 88 Pathasalas and Colleges in the State. These include forty-four institutions for the study of pure Veda, two Government Sanskrit Col- leges, one at Mysore and the other at Bangalore, and three private Colleges at Siddhaganga, Melkote and Udipi. In all about 2,500 stu- dents study in these institutions. The total expenditure of the M sore Government on Sanskrit Education is Rs. 2,24,000 a year. The Mysore examinations are in five grades, Prathama, Kavya, Sahitya, VidvatMadhyama and Vidvat-Uttama. and together extend over, 13 years. There are separate examinations for Veda and Agama. As in the other South Indian courses, not only are all the Sastras including Ayurveda

and Jyotisa provided for in Mysore examinations, but there are also all branches of Veda and Srauta, Dharma. Virasaiva-Darsana, Jaina Siddhanta, and History of Literature and Comparative Philology. In the scheme for the reorganisation of Sanskrit institutions submitted to the Government in 1956, the inclusion of other modern subjects in the curriculum has been proposed. In the Sanskrit College at Mysore, there are 320 students and 46 teachers of whom 18 are Professors. Free lodging and limited boarding and stipendiary facilities are available. In the Siddhaganga. Sanskrit College, which is a Virasaiva institution and which affords free boarding and lodging in its big hostel, there are 20 teachers and 550 students. Teaching is provided for in that College up to the Vidvat examination in Sahitya, Vyakarana and Tarka. Veda is also separately taught. The Vedavedanta, Vardhani College at Melkote is attached to the temple there and was founded in 1853. It has at present 10 teachers and 84 students, and provision is available for the teaching of Vyakarana, Sahitya, Visistadvaita and Nyaya; Veda and Agama are also taught. The, Dvaita Maths of Udipi conduct a Sanskrit School and College at their headquarters. As these institutions formerly functioned under the Madras regulations, they had already adopted the reorganised Oriental High School scheme. In the School and College together there are 300 students. In the Mysore State also, there are several private Pathasalas, conducted by the different religious institutions. Most of them have adopted the syllabus of the State Sanskrit examinations.

31. In Maharashtra, there was once a good number of traditional Pathasalas, for, Sanskrit learning had flourished very well under the Peshwas. In Poona City itself there were once a number of Sanskrit Pathasalas, but today there are only a few students who are studying the Sastras in the traditional way. At Poona, Tilak Maharashtra Vidyapith conducts a Sanskrit Mahavidyalaya, which provides for instruction up to the Acharya standard. But on the whole, the condition of traditional Pandit learning in Maharashtra today cannot be said to be at all satisfactory. There are only about a hundred old-type Pandits. In the Bombay State, there is no Government Examination for traditional Pathasalas; but the Government has recognised the examinations which are conducted by certain well-known institutions like the Vedasastrottejaka Sabha and the Tilak Maharashtra Vidyapith of Poona and the Bharatiya Vidya Bhavan of Bombay. From the very beginnings of modern education, Bombay has concentrated on the study of Sanskrit. in modern schools and colleges. The dualism between the traditional and the modern systems of Sanskrit Education has not been very prominent in this State. To a certain extent, this fact explains the higher standard of Sanskrit in the schools and colleges and the greater interest in Research, which characterise Bombay and Maharashtra in particular. The Bharatiya Vidya Bhavan conducts one of the biggest Sanskrit examinations in Bombay. It comprises five grades-Pravesika, Madhyama, Sastri, Acharya and Vachaspati-and the total duration of the entire course is of ten years. Students are admitted to the Pravesika after they pass the ninth class of the Secondary School. The course is taught in the Bhavan's. own College, the Mumbadevi Sanskrit Mahavidyalaya,

where both Pandits and Professors teach. It provides for the old syllabus, for which 17 institutions are affiliated, as also for the new syllabus in which some modern subjects are also taught and for which 32 Colleges and 12 Pathasalas are affiliated. The Sastras generally taught are Vedanta, Vyakarana, Sahitya and Jyotisa.

32. In other centres in the Bombay State, like Ahmedabad, the Pathasalas coach students for the Banaras examinations or for their own examinations, such as those conducted by the Brihad Gujarat San- skrit Association. In Saurastra, the Saurastra Vidvat Parishad conducts the examinations for the Pathasalas of that area, which prepare about 2,000 students a year. Saurastra has ten Pathasalas, and the former State of Saurashtra spent Rs. 40,000 a year on traditional Sanskrit Education. The number of the Pathasalas in the old Bombay State was 150, and about forty of these Pathasalas were recognised by the Government. In Bombay State also, a Committee was appointed by the Government in 1950 for considering the question of the reorganisation of the Pathasalas. This Committee has recommended, among other things, the promotion and reorganisation of the traditional system of Sanskrit Education, the up-grading of the scales of pay of the Pandits, the increasing of the grant-in-aid, the offering of scholarships to the Pathasala students, and, above all, the establishment of at least five well-equipped high-grade Government Sanskrit Mahavidyala as (Colleges) in the different linguistically and otherwise demarcated areas of the State.

33. One of the special features, which struck us in the Bombay City and the Gujarat areas, as also in Rajasthan, was the large number of Jaina institutions, which maintained big collections of manuscripts and promoted with great enthusiasm the study of Sanskrit and the Pra- krits. These parts of the Bombay State are also known for the Sanskrit institutions conducted by the Vallabha School.

34. One of the important Sanskrit Mahavidyalayas in the present State of Bombay is the Baroda Sanskrit College. This Institution was developed in a very systematic manner by the late Maharaja Sayaji Rao of Baroda. Baroda had given a great fillip to traditional Sanskrit learning through 'the Sravana Masa Daksina examinations, for which students used to come from distant parts of the country, the Sanskrit College, the Purohita Act, etc. The Baroda Sanskrit College now has 13 teachers and 80 students. The courses include Veda, Karma-Kanda, Purana, Dharma-Sastra, Sahitya, Vyakarana and. Jyotisa; Nyaya and Vedanta are also taught, but not as special branches. There are four stages, Preparatory, Visarada, Sastri and Acharya, and equivalence is given to these diplomas with University degrees in the matter of employment and scales of pay. The M. S. University of Baroda conducts this College now. English up to the matriculation standard is compulsory, and there are four M. A. teachers, along with the Pandits.

35. In the territory comprised by the present Madhya Pradesh, the total number of Pathasalas is 112 and of Colleges 12. Each of the old Princely States integrated into the old Madhya Bharat has its Sanskrit

College, and the Vindhya Pradesh area alone has 20 Pathasalas. The facilities for free boarding and lodging have been much reduced after the merger of the States. The total expenditure on Sanskrit of the old Madhya Bharat Government was Rs. 3 lakhs. The Pathasalas have ,no common Government examination, and most of them prepare students for the Banarasa or Calcutta examinations. The State of Madhya Pradesh has at present no special Inspectorate for Sanskrit, though one such is going to be instituted very soon. At present ad hoc inspection panels are appointed for the Pathasalas. The State has appointed a special officer called the Director of Languages. The Government of Madhya Pradesh presided over by Dr. K. N. Katju has several proposals for the up-grading and reorganisation of the Pathasalas and Sanskrit Studies' The old Madhya Pradesh Government had appointed in 1955 a Committee to go into the question of Sanskrit institutions, and here again, we would like to emphasise, the verdict of the public opinion had been in favour of preserving the traditional style of Sanskrit Education with the introduction of the necessary elements of modern knowledge. This Committee has also recommended- a Government examination for the State in four stages-Prathama, Madhyama, Sastri and Acharya, culminating in a post-Acharya research degree to be called Vachaspati.

36. The State of Rajasthan has its own Government Sanskrit exa- minations in four grades-Pravesika, Upadhyaya (2 years), Sastri (2 years) and Acharya (2 years). Among the subjects taught for these examinations are included Jainism, Buddhism, Paurohitya, Dharma-Sastra and Itihasa-Purana. The total number of the Pathasalas and Sanskrit Colleges in the State is 110. There are in all 522 teachers and 8,308 students. The total expenditure incurred by the Government on traditional Sanskrit Education is about Rs. 4 lakhs. There is a separate Sanskrit Inspector. In only about 20 Pathasalas, facilities of free lodging and boarding are available. Here too, as in Uttar Pradesh and Bihar, we found a number of seasonal students who were not serious or did not stick on up to the examination. The former princely patronage has made Jaipur the chief centre of Sanskrit in Rajasthan. The Jaipur Sanskrit College has 9 Pandits on the staff and about 250 students. Modern subjects are here taught by M.A.s. The salaries of the Pandits; in the Sanskrit College are on a par with those of the Professors in the modern colleges. The Rajasthan Government had recently appointed a Committee to go into the question of the reorganisation of the Sanskrit institutions. In its Report, which is now under the consideration of the Government, this Committee has suggested a revision of the Pathasala courses. Many of the aided and recognised Sanskrit schools and colleges will, however, find it difficult to implement the provisions of the reorganisation, because their finances are not adequate.

37. Delhi is hardly the place where one would expect any tradi- tional Pathasalas; but the national capital has about five of them. In Delhi University, there is as yet no provision for the promotion of the traditional type of Sanskrit learning.

38. In Panjab, traditional Sanskrit Education, like any other branch of education, has suffered considerably as a result of the troubles following the Partition. It is, however, most remarkable how Panjab has been putting forth valiant efforts to rebuild its educational and academic life. Panjab has numerous Trusts intended for the promotion of Sanskrit, but most of these are either not functioning or are mismanaged. Amritsar was once a great centre which had four to five thousand Sanskrit students. In 1920, there were 285 Pathasalas in Panjab, but those now functioning number only 35. Two of these are Government Pathasalas, and the Panjab Government recently spent Rs. 50,000 on the other Pathasalas. For a region, which is the most ancient home of Sanskrit, neither the present condition of San- skrit Education nor what the Government is doing for it can be said to be satisfactory. Among- the Sanskrit Colleges in Panjab may be mentioned the Krishna-Kishor Sansthan Dharma Sanskrit College, Ambala; the S. D. Gurukula, Jagadhari; the Sarasvati Vidyalaya, Khanna; the S. D. Sanskrit College, Hoshiarpur; the S. D. Sanskrit Vidyalaya, Jullundur; the Government Sanskrit College, Kapurthala; and the Hindu Sabha Sanskrit College, the Durgiana Temple Sanskrit College and the Dugarmal College, Amritsar. The Colleges here are affiliated to the University, and, in the University Department of Sanskrit itself, there is provision for a traditional course. Several branches of Sanskrit literature are taught, and the highest examination is Sastri; there is, however, no provision for a higher course after the Sastri examination; all Senior Pandits in Panjab want such a higher course and examination. The Government of Panjab had recently set up a Committee to examine and report on the various aspects of Sanskrit Education in the State. The Committee has recommended certain improvements and provisions of academic as well as administrative character. There seems to be a general agreement among the Pandits regarding the desirability of introducing modern subjects in the traditional courses.

39. In the Himachal Pradesh. there are two Sanskrit Colleges, together having' about 140 students. The examinations are the same as those of the Panjab University. There are also primary sections at- tached to these Colleges. Twelve Pandits are at present employed in the Colleges; but even outside these institutions, there are some Pandit families, which have maintained Sastraic traditions and which possess manuscript collections.

40. Kashmir has made a most valuable contribution to the growth of Sanskrit in its early and medieval phases; yet today Sanskrit studies are perhaps at their lowest ebb in this State. Though we could not visit Srinagar and meet representatives from the interior of Kashmir, we visited the most important centre of Sanskrit studies in this State, during the last hundred years, namely, the Sanskrit College at the Raghunath Temple. Jammu. Jammu has now about 100 Pandits in all, versed in various Sastras. In the Raghunath Temple College, Vedas and Sastras are taught; it has 80 students now, all

of whom are given free lodging and boarding. The system of exami- nation here is in four grades as in Panjab. The annual expenditure of this College is Rs. 40,000. In Jammu itself, there were formerly more Pathasalas, but they have now ceased to function. The Raghunath Temple College alone is running, as it is being maintained by the old royal Trust called Dharmartha Trust. This Trust also conducts a Sanskrit School-Pratapa Pathasala-at Srinagar. Srinagar has one more private Sanskrit School and a Government Oriental Section in a general school. We were told that the Dharmartha Trust had plans to expand the College in Jammu, improve its library and building, and add a research department to the library. For a State, which had played such an outstanding part in the development of Sanskrit literature in the past, the present official policy should be more helpful to the study and development of Sanskrit. Before Independence, there were traditional schools for Sanskrit as well as for Arabic, Persian, etc.; in the new dispensation, the latter have been continued as traditional institutions, but the former have all been changed into general secondary schools.

41. We found that, in the traditional Sanskrit institutions, there was generally provision for. the study of several Sastras and other special branches of Sanskrit. However, taken as a whole, the syllabus of studies in the Pathasalas shows some gaps, and we propose to discuss this question at some length in the Chapters on Sanskrit Education and Teaching of Sanskrit. Nevertheless, we may touch upon some points here. Even in a reputed centre like Banaras, we were told by some of the older Pandits, there was no adequate provision for the teaching of Veda, Purva-Mimamsa and Advaita. As a matter of fact, the study of Purva-Mimamsa and even. Advaita does not seem to be very strong in Eastern India. Similarly, the study of Mimamsa and Nyaya cannot be said to be strong in Western India. In the South, Navya- Nyaya is not as well cultivated as Mimamsa or the three schools of Vedanta, though Navya-Nyaya is a special branch for examination in. Mysore and in Cochin. It was gratifying to find that the present Maharaja of Cochin, himself a reputed master of that branch, had fostered a school of Navya-Nyaya. In South India, except in Mysore, there is no examination provision for Dharma-Sastra, Srauta and Veda, though in Veda there are, in this part of the country, some private tests. One thing which struck us generally everywhere was the present tendency of students to crowd into the Sahitya section; this the authorities should check. They should try to bring in a certain number of students for each of the different Sastras. In the course of studies in the Northern and the Eastern regions, we found provision for Dharma-Sastra, Itihasa-Purana, Karma-Kanda and Paurohitya, and Bauddha, Jaina and Saiva Darsanas. In this respect, again, South India, except Mysore to some extent, seems to be lagging behind.

42. In Chapter X, we are dealing specially with the tradition of Vedic learning. In general, we may point out here that the provision for the study of the Vedas in the recognised Pathasalas is very inade- quate. In the South, Mysore alone has Government examinations and

organised courses in Veda and Srauta. The study of the Veda should not only comprise the reading of the Veda with Bhasya, but it should also include learning it by heart. However, as the latter is linked up with the practice of the avocation of Paurohitya, there may be difficulties in providing for it in the schools and colleges in some places; where conditions are favourable, the Kanthapatha, of Veda should be provided for in the Pathasalas.

43. Wherever we went, we made enquiries about the strength of the old Pandit tradition still alive in that particular part of the country and the number of senior masters of the various Sastras. We specially enquired whether the Pandits still carried on the tradition of writing new commentaries or dialectical works. We were sorry to note that the number of outstanding Pandits of the old type was generally not large; in some States, they could be counted on one's fingers. Some Pandits, however, did continue their literary activity; a few of them have, under the inspiration of modern research, produced critical and expository treatises in Sanskrit or in the regional languages on Sastraic and other general philosophical subjects. Similar literary work was seen in Vyakarana and Sahitya also. We also found that the Sanskrit Muse was still an inspiration and that the Pandits everywhere wrote poems and plays in Sanskrit. Of course, Sanskrit was very freely used as a means of communication and for the expression of all current ideas. We actually met some Pandits who could employ Sanskrit with eloquence and oratorical effect.

44. Among the activities, which keep, up the scholarly interest of the Pandits and also afford them some encouragement and help, are the Sabhas or the Sadas (learned gatherings), which are held from time to time by rulers, Zamindars, rich men, Acharyas and public associa- tions. The former Princely States used to hold such gatherings once a year on the occasion of some festival, like the Dasara. The religious Teachers, Acharyas, still hold such gatherings of Pandits; also when- ever any Pandit from a different part of the country visits an Acharya, he is engaged in a Sastrartha or is asked to lecture, and is honoured with presents and cash-gifts. There are also some private endowments which arrange for such Pandit Sadas, once. a year, on Rama- navami, Krishna-jayanti, and similar occasions. In some of the temples, Pandits are similarly invited to give expositions and are honoured. In fact, it was these public debates in Sastras which had been the main inspiration for the growth of the thought and literature in the field of Sanskrit. And it would be by their resuscitation that the old intensity of Sastra-learning could be retained and promoted. More recently, owing to a new awakening among the educated middle class and also owing to the interest of some of the leading citizens in the locality, expositions of the epics, the Gita, the Upanisads, Vedanta, Dharma, etc., have become a regular and organised activity in some places. These expositions are arranged as public lectures to large audiences or as private classes to select groups. They have, indeed, proved a great source of help to the Pandits. The Pandits are in demand also for