Ram Mohan Roy (1772–1833), born and highly educated within a Brahmin Hindu family, subsequently studied both Arabic and Persian, learned English, came into contact with British Christian missionaries, and found employment with the British East India Company. He emerged in the early nineteenth century as a leading advocate for religious and social reform within India, with a particular interest in ending sati, the practice in which widows burned themselves on their husbands’ funeral pyres. In 1823, he learned about a British plan to establish a school in Calcutta that was to focus on Sanskrit texts and traditional Hindu learning. Document 18.1 records his response to that school, and to British colonial rule, in a letter to the British governor-general of India.

RAM MOHAN ROY

Letter to Lord Amherst

1823

The establishment of a new Sanskrit School in Calcutta evinces the laudable desire of Government to improve the natives of India by education, a blessing for which they must ever be grateful. . . . When this seminary of learning was proposed . . . we were filled with sanguine hopes that [it would employ] European gentlemen of talent 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 parts of the world. . . . 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 [however] that the Government are establishing a Sanskrit school under Hindu Pandits° to impart such knowledge as is already current in India. This seminary 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. . . .

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, etc., have no actual entity, they consequently deserve no real affection, and therefore the sooner we escape from them and leave the world the better. . . .

[T]he 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 talent and learning educated in Europe and providing a College furnished with necessary books, instruments, and other apparatus. In presenting 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.