33. It is further necessary that the Indian Government take early steps to appoint Cultural Attaches at least in their major Embassies abroad. Out of the three major functions of an Embassy, namely, maintaining friendly diplomatic relations, promoting trade and commerce, and establishing cultural contacts. the last one is. we are afraid, being woefully neglected at present. It has been most distressing for some of us to find crass ignorance displayed by some responsible officers in Indian Establishments with regard to things of permanent value in Indian culture; and the sort of implied contempt with which this ignorance is sometimes sought to be covered up is still more distressing. When a foreign foundation spends a considerable amount of money and brings out a substantial volume on Hinduism or some aspect of Indian culture, the local Indian Embassy, when given a free copy of it, does not encourage the effort with even an appreciative letter. If anyone in London wants to know something about Indian literature, he goes to the London School of Oriental and African Studies; and if he wants to know something about Indian Music, he goes to the B.. B. C.; in neither case does he even think of the Indian High Commission. This sorry state of things can be remedied by appointing in our Indian Establishments abroad Cultural Attaches, who would possess special competence in Sanskrit Culture and Sanskrit Language and Literature. As Dr. J. Filliozat, Professor of Indian Languages and Literatures in College de France, Paris, and Director of the French Institute of Indology, Pondicherry, points out, a knowledge of Sanskrit will enable the Cultural Advisers in Indian Embassies to present to foreign countries a more genuine picture of Indian civilisation. It has been further noted that in Indonesia, in Thailand, in Japan and in several other countries a special acquaintance with Sanskrit goes a long way in establishing an intimate kind of entente among the intellectuals of these countries and Indian representatives'. This is true to some extent of other foreign lands as well.
34. It would be pertinent to refer, at this stage, to another significant point. There are large bodies of Indian nationals living in different foreign countries.' In some places, like Malaya, Fiji, East Africa, South Africa, Mauritius, Trinidad and British Guiana, the number of Indian nationals is, indeed, quite considerable. Long and continuous separation of these people from their Mother-land is often liable to estrange them completely from their own cultural heritage which they are very eager to maintain. It is, therefore, most essential that the Indian Government arrange, through their Establishments abroad or, in some cases, by sending out special parties of lecturers and artists, to
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keep the cultural ties of these people with India ever alive. This Commission has actually received letters from Indians living abroad telling it how keen they were on their children having some opportunity in those foreign lands to learn Sanskrit language and literature and thereby get an initiation into the true Indian spirit.
35. Elsewhere we have referred to the question of Indian students going abroad for higher studies. In European and American Universities, a considerable body of Indian students are being educated. These young men and women move about among the people more than our Embassy personnel; naturally there are more occasions when questions are asked of them about Indian thought or some specific aspect of it. Members of this Commission know from their personal experience that not only is the young Indian student in a foreign country-of course, with stray exceptions-unable to meet such situations intelligently, but he often says, out of ignorance and lack of proper equipment, quite wrong and unbecoming things about India and her culture. Much more than in the Embassy sector should Government make serious attempts in the sphere of Indian students going abroad to see that these young men and women are better representatives of Indian thought and culture. Ambassadorial service to the Mother-land, it should be remembered, is done not only by the official personnel, but,, perhaps to a larger extent, also by the non-official community of a country's nationals living in a foreign country.
36. This Commission, therefore, recommends (i) that Government take early steps to appoint, in Indian Embassies abroad, Cultural Attaches possessing special competence in Sanskrit Language, Litera- ture and Culture; and (ii) that they also organise various special courses of lectures on Sanskrit thought and culture for the Probationers in Indian Administrative and Foreign Services and for Indian students going abroad for higher studies.
8. State Patronage of Sanskrit Scholarship, and
Encouragement to Sanskrit Scholars 37. In the case of a cultural study like Sanskrit, where even a minimum. material return is not ensured, either to the teacher or to the student, patronage of such a study by the State and by private citizens is essential. Scholarship and Skill in the Arts and the Crafts have always, and in all countries, been dependent on public support. In the olden days rich people, who were more or less the real custodians of the national culture, patronised poets and artists for their own pleasure as also for the benefit of others. Rulers and rich landlords always took pride in and gained distinction and fame through such patronage of Arts and Letters. So far as Sanskrit studies in India were concerned, it was these patrons on the one hand, and the society as a whole on the other, who looked to the needs of Sanskrit scholars. As pointed out elsewhere, Sanskrit Pathasalas throughout the greater part of India were always free institutions where students were lodged and fed by their teachers; and this it was possible for the teachers to do because of
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the grants in cash or in kind as well as of lands which they received from the rulers of the country, and big landlords and merchants. The common people also brought in their quota. In the establishments of rulers, big and small, there was always provision for the maintenance of some scholars, and one or two of the more eminent among them held some specially high position as the Court Pandit (Sabha-Pandita or As- thana-Vidvan). Scholars went about in different parts of the country to participate in debates in special branches of Sanskrit learning. These scholarly contests were regarded with keen interest and enthusiasm, and ,great kudos as well as material gain in the shape of gold ornaments, costly clothes and money prizes came to those who came off victorious in them. Sometimes extempore compositions in Sanskrit poetry were also the subject for competition. Until very recently this was the practice everywhere, and it is still continuing in some parts of the country where economic conditions and the attitude of people are favourable.
38. Elsewhere we have seen how, in his Minute of 181 1, Lord Minto complained about the sad state of learning in India which he attributed "to the want of that encouragement which was formerly afforded to it by princes, chieftains and opulent individuals under the native governments", and how the Directors of the East India Company- sought to encourage Sanskrit Pandits "in the exercise and cultivation of their talents, by the stimulus of honorary marks of distinction, and in some instances of pecuniary assistance". Later the British Government also recognised, to a certain extent, the duty of the State to act as patrons of Sanskrit learning. Along with the various titular honours, which were conferred by the Government on some persons, mainly for their political, administrative and social services, there were also awarded titles of honour for eminent Sanskrit and other Oriental Scholars-Mahamahopadhyaya for Sanskrit scholars, Shamsu-l-Ulema for Arabic and Persian scholars and Agga-Maha-Pandita for Pali scholars (in Burma). On the recommendation of the Provincial Governments, these titles were awarded by the Central Government, and along with the tide went a khilat or dress of honour, and, latterly, a token grant of Rs. 100 per year. These titles were looked upon by the public as evidence of some recognition for merit from the side of the Government. After Independence, it was decided to abolish all these titles. But now the Government have once again introduced a new series of decorations, such as Bharata-Ratna, Padma-Vibhushana, Padma-Bhushana and Padma-Sri. Besides, there are titles, honours and medals for the different branches of the Defence Forces.
39. The matter of an expression of State appreciation for Sanskrit and other Oriental Scholars through the award of some titles, together with an honorarium, was raised before the Commission by a number of witnesses. The general view was that the title, Mahamahopadhyaya, which is a scholarly distinction going back to pre- British days, should be restored. In the course of its interview with some of the highest authorities in the country, like the President and the Prime Minister, it
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was noted by the Commission that there was in all instances- a very sympathetic view taken of this matter. The Commission is,. however, of the opinion that not only, should the title, Mahamahopadhyaya, be once again restored, but that it should also carry with it a life honorarium of Rs. 200 per month. This will unquestionably be of a great psychological value in enhancing the prestige of Sanskrit and in putting heart in our senior Sanskrit scholars of real eminence.
40. Connected with the above suggestion is another, which the Commission would like to make, and in this matter also it has, the support of quite a large number of people in the country. Among the old style Sanskrit Pandits, all may not be looked upon as so eminent as to receive the highest title of Mahamahopadhyaya from the Govern- ment, but there are many who have nevertheless, distinguished themselves in their special branches of study; these Pandits should also receive some recognition and help. There are many such Pandits, who are now above 50, and who, not being attached to any salaried posts in public institutions, eke out a precarious existence by means of private teaching. Each State should select the more eminent among them, respected and esteemed by the people for their learning and character, and grant them a pension for life at least of Rs. 100 per month. The Union and the State Governments might fix, for the-whole country, a certain number for such recognition and help-say, forty Mahamahopadhyayas each with a life-honorarium of Rs. 200 per month, and 200 Pandit LifePensions each of the value of Rs. 100 per month. The institution by Government of these titles and awards is bound to prove a great incentive to Pandit learning.
41. It was also suggested by some witnesses-and this Commission would like to endorse that suggestion-that some of the eminent Pandits who took an intelligent interest in public affairs might be, like other scholars, writers and artists, be given some recognition by being nominated to the Central and State Legislatures and to the Senates of the different Universities.
42. It was customary in India among the rulers of different States to hold periodical Conferences of Sanskrit Scholars, and these conferences proved a great encouragement to Sanskrit scholars, young and old, by making them take part in public disputations, literary contests and the like. These gatherings of learned/Sanskrit scholars were known as Pandita-Parisads, Veda-Gosthis, Brahmodyas, Pandita- Sabhas, VicaraSabhas, Mukti-Mandapas, etc. This custom is still being. continued, though not with as much eclat and enthusiasm as before, as there is no official backing for them. Whenever possible, the All-India Oriental Conference organises, as a very important part of its programme, a Sanskrit Section for Pandits, a Pandita-Parisad, and this is very eagerly attended by Sanskrit Pandits. It would be desirable if such a PanditaParisad was made a necessary integral part of every Session of the AllIndia Oriental Conference. Apart 'from this, however, the Commission recommends that the Central Government arrange for such an annual
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Pandita-Parisad on an All-India scale. The President might utilise that occasion also for conferring the titles of Mahamahopadhyaya on the nominees of that year. This Pandita-Parisad and similar gatherings of Pandits to be organised by the State Governments in different towns of India will keep alive the interest of Pandits and inspire them to fresh lines of literary activity.
9. Maths and Temples and Encouragement of Sanskrit 43. Where the old religious life has not disintegrated and the traditions are still going strong, as, for example, in some parts of South India, there are to be found a large number of Maths or monasteries belonging to the Hindus and the Jainas, and also temples, which are properly endowed. Generally, the income from these temples or Maths is directed towards their maintenance; and, as a part of this maintenance, there is sometimes provision for charity to persons connected with religion as also for encouragement of Sanskritic studies. It is to be noted that the first charge on the resources of the temples is the proper conduct of the daily rituals of worship and the routine activities of the temple. The surplus, which is considerable in a few great temples, such as Tirupati, to mention only one outstanding shrine of all-India importance, is to be spent for purposes related to the ideals for which these religious institutions had been founded; and education in Vedas, Agamas and Sanskrit has been a time-honoured additional charge on the resources of these temples. But in some cases, it has been found that the situation is not as satisfactory as it should be. Sometimes, the management, which may be appointed by the Government, diverts funds to needs and objects other than those which are implied by the very fact of endowing a temple or a Math. It also happens that, in many States, the prevailing political ideology-rather than the legality or the nature of the original aims and objects of the endowment-influences the disposal of the Math or temple funds. Within the State, in such a situation there cannot be any just and equitable administration of the funds, and their employment for precisely the same object, for which they were originally endowed, is hampered or stopped.
44. In the course of its tours, this Commission came to know that a large number of endowments intended, among other things, for Sanskrit and allied studies had been founded in different parts of the country, particularly Panjab, Uttar Pradesh and South India. We were told that, in all these places, diversion of these endowments for purposes other than Sanskrit studies was quite common. In Uttar Pradesh alone, we were informed, 150 Trusts intended for Sanskrit had been diverted for opening English and other schools. It has been felt in many quarters, particularly where disabilities are being created and new diversions of funds are being indulged in, that the Central Government should direct the proper use of these funds. A full survey of such endowments for Sanskrit studies in the country should be undertaken by Government, and adequate plans should be made for their proper utilisation. It is quite clear that a respectable sum of money, which is already there, can be very profitably and quite properly employed for the promotion and
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development of Sanskrit and allied studies. After meeting the primary needs of regular temple-worship and other specific matters connected with the Institution, the amount available may be used for the encouragement of Sanskrit studies, for publication of Sanskrit works, for the maintenance of schools, for holding regular and occasional gatherings of Sanskrit Scholars for lectures to the public, and for honouring the Pandits with prizes and other emoluments.
45. The Commission also noted that there were other endowments which were mismanaged or were allowed to remain in infructuous con- dition. The Commission was told of large accumulation of unutillised funds, as for instance in Bombay, where religious and similar endow- ments amounting to several lakhs of Rupees have long remained idle. This matter also needs to be looked into by the authorities so that these resources could be released for the promotion of Sanskrit.
10. Tradition of Veda-Patha, Purana-Patha and Paurohitya
(a) Veda-Patha*1: 46. The Veda, in all its branches, has, since the most ancient times, been preserved in this country through oral tradition, being learnt by heart completely by an entire community, and being handed down by word of mouth from father to son and teacher to pupil. For the correctness and the meticulously faultless preservation of the text, eight forms of recital (asta-vikrtis) had been devised: Pada (in separate words), Ghana, Jata etc., in which, according to different schemes, words were repeated, ending with Varna-krama in which every single letter of the hymn was phonetically described.' The Vedas form the bedrock of Sanskrit literature and Indian culture; and, what is more, they have played the most important role in modern researches in Comparative Philology and Religion. Down the ages, kings extended unstinted patronage to Vedic scholars, who not only mastered and preserved intact the text of the Vedas and helped to keep up the religious and ritualistic activities where they were used, but also developed Vedic literature with commentaries and expository works. That the Veda has not lost its great significance today can be realised by the extent to which the Vedic Samhita proved an inspiration to modern teachers and philosophers like Dayananda Sarasvati and Shri Aurobindo.
47. Though there have been numberless manuscripts of the Vedas, it is remarkable that till recently the main method of their preservation, had been by kantha-patha or learning by rote. No doubt, during the centuries, owing to invasions, foreign impacts and social upheavals, several schools (Sakhas) of the four Vedas have become extinct; but
2*The eight vikrtis are: Pada, Krama, Jata, Ratha, Danda, Dhvaja, Mala and Ghana.
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it is only in the last century that the traditions of Vedic recitation have undergone a very rapid, decay. Apart from the religious significance of Veda-Patha, it was its literary and philological importance that prompted this Commission to make, in the course of its tours, a country-wide investigation into the present state of its tradition. During our tours,, many Sanskrit Institutions, particularly in the South, received us with, or treated us to Vedic recitations in the normal forms as well as in some of the eight special styles of recitative exercises. But such recitations could not be heard in all places, nor, from all the Vedas. In Assam, ,Bengal and Orissa, Vedic tradition is practically extinct; in North Bihar, Darbhanga preserves some Samaveda; in most parts of North India from Uttar Pradesh to Panjab and all over Madhya Pradesh and Ra- jasthan, it is the. Sukla Yajurveda-Kanva or Madhyandina-which is generally prevalent. The Krishna Yajurveda lives mostly in Andhra, Tamil-nad, Karnataka and Maharashtra. The Rgveda is extensively pre- valent in Kerala. In Banaras, which is a religious metropolis, all the Vedas and their Sakhas are maintained.