Brahma Samaj
Brahma Samaj
Reform
Movement
Brahma is adjective of Brahman (god) and Samj
(noun) -society.
It is theistic and opposed to idolatry. Its
main policy was ‘reform’.
Main purpose was to found a spiritual religion
on the basis of Hinduism taking sources from Christianity.
Raja Ram
Mohna Ray (1772-1833)
He was a pioneer of all living advancements –
religious, social and educational in the Hindu community.
Born in
Kulin Brahmin family. The family had long been connected with the Muhammadan
government of Bengal.
Family
–followers of Chaitanya – Bengali Vaishnavite leader.Parents were deeply
religious.
He was married when quite a boy. His girl wife
soon died. Father married him to two other little girls.
At the age of twelve hw was sent to study at
Patna- Famous seat of Muhammadan learning which was passport to government
service.
Ray came under the influence of Sufi school.
He also had the influence of the rationalistic
school of Muslim thought i.e. Mutazilites.
Returned from Patna at 15. Developed difference
with his father on idolatry. Led wandering life. It is said during wandering
Ray went to Tibet and studied Buddhism and had discussion with the Lama.
Finally Ray’s father recalled him. He settled
in Benares, studied Sanskrit and some Hindu books
In 1796 he began the study of English.
After the death of his father in 1803 he
re-moved to Murshidabad, where in 1804 he published a pamphlet in Persian: Tuh
fatul Muwahhiddin which means ‘A gift to Deists’.
Shortly after Ray entered the service of EIC
under Mr. John Digby who encouraged Ray to study English literature
Ray served as a revenue officer for almost 10
years and amassed a fortune.
Ray also spent much time on religious
discussions with friends (Hindu and Jain).
Ray was heterodox. His mother opposed. His
wives refused to live with him.
Originally he hated English, later changed his
attitude.
In 1814 after retiring from job, settled in
Calcutta, to propagate his religious convictions.
In 1815, he established a society called Atmiya
Sabha or friendly Association. Weekly meeting was held. Hindu scriptures were
recited. Hymns were sung. The society ceased to meet in 1819.
Ray studied with full attention the Upanishads
and Vedantra Sutra of Badarayana.
Between 1816 and 19 he published in Bengali and
English abstracts of Vedanta Sutra and part translation of the Upansishads.
Roy believed that Upanishads teach pure theism.
Uncontaminated by idolatry. He called his fellow countrymen to the pure
religion of their forefathers.
Ray made acquaintance of the Serampore
Missionaries. To study Christianity he began to study Hebrew and Greek.
About Christ he said: “I have found the
doctrines of Christ more conducive to moral principles and better adopted for
the use of rational beings, than any other which have come to my knowledge.”
So in 1820 Ray published a remarkable volume
“The Principles of Jesus to Peace and Happiness.” It is a kind of extract from the gospels.
His friends in Serampore felt that the gospels
were mangled and used on an utterly unhistorical way, in order to bar the
progress of Christianity in India.
This led to controversy with Christians.
Roy maintained that Christ was a theist like
him. His disciples misunderstood him. The whole edifice of Christology is a
huge mistake.
Roy was keen on education and reform of the
Hindu family.
His contribution for English education
was remarkable. He was one among those responsible for founding Hindu college
in 1819. When Duff arrived, Ray arranged suitable place and brought number of
pupils for his school.
Ray knew that caste was indefensible,
yet he defended his own caste. Retained sacred thread and defended caste.
Ray denounced widow burning and polygamy and
asked for more rights for women.
His agitation against burning of widows, along
with many others rewarded in Lord Bentinck’s order 4th December
1829, forbidding the cruel practice.
Ray helped Serampore missionaries in Bible
(NT-Bengali) translation.
Soon their collaboration ceased due to
discussions
Rev. Andrew (one of the missionaries) sided
with Roy and started Unitarian Mission in 1821, September. Held Unitarian
service in English. A printing press and education were also used as
auxiliaries. As both could not pull together the mission was given up.
Brahma
Samaj:
When English service failed Roy’s friends
suggested for a directly Indian service in the vernacular.
The first meeting was held on 20th
August 1828. The meeting chosen for this meeting was Brahma Sabha i.e. Brahman
association. Soon the name was changed as Brahma Samaj.
The most notable supporter of this movement was
Prince Dwarka Nath Tagore. A group of Brahmins also supported.
The society met every Saturday between 7 and 9
for service. The service had four parts:
1 chanting of selections from the Upanishads in
Sanskrit (only Brahmian)
2
Translation of these passages into Bengali
3 A
sermon in Bengali
4 Sung theistic hymns in Sanskrit and Bengali
composed by Ray and his friends.
Still there was no organization, membership and
creed.
Ray believed that he was restoring Hindu
worship to its pristine purity.
Got new building in 1830 January. According to
the trust deed of the building-
The building was to be used for public meetings
–seeking god. No graven images. Instead of sermon, preaching, prayer, hymns
contemplation on the author and finisher was emphasized. There was reference to promotion of charity,
morality, piety, benevolence, virtue and union between religions.
In 1830 November Ray sailed to England wishing
to study life and religion in England.
And if any service to nation since the charter
of the EIC fell to be reviewed in 1833.
The Mughal dynasty entrusted him with a
personal petition and conferred the title Raja.
He took two servants to keep the caste on the
sea and in England.
He was received well but died in 1833 in
Bristol.
Ray realized the good outcome of connection
with Britain and Christianity.
He was not for mere adoption of everything
western but to naturalize.
He picked up theistic faith which is common to Christianity,
Upanishad and Islam.
This was, for him, universal religion-all could
follow.
In reality Ray offered a deistic theology and worship.
He did not believe in transmigration.
The death of the founder was a big blow for the
samaj.
Debendra
Nath Tagore
Debendra Nath Tagore son of Dwarka Nath Tagore
passed through a divided spiritual change in 1838. He and his friends in 1839
started Tattvabodhini Sabha or truth teaching association. They met weekly for
religious discussion and once a month for worship.
1n 1842, 9 years after the death of Ray,
Debendra Nath Tagore and his friends joined the Brahma Samj. Though for some
time both the samajs worked side by side for common objectives, soon Debendra
was recognized as a leader.
He became the Acharya or Minister of the Samaj.
During his time a monthly Tattvabodhini patrik
– Truth teaching journal- appeared
A Vedic school- Tattvabodhini pathasala
was started to
1. To
train Brahma missionaries and
2. To check the progress of Christianity in
Calcutta under Duff.
Debendra accepted Ray’s theism but no reverence
for Christ.
He believed India had no need of Christianity.
Debendra saw the need for an organization for samaj and in 1843 he drew up Brahma
Covenant.
It consisted of the list of solemn vows to the followers
It also promised abstention from idolatry and
worship God by loving him.
Debendra also introduced Brahmopasana a brief
form of prayer and adoration.
He was far from a deist.
His main teaching was the direct communion of
the soul with the supreme spirit.
Vedas were recognized as the sole standard of
the faith of the Samaj.
Some advanced members of the Samj objected to
it. Hence four students were sent to Benares. They returned in 1850 to
Calcutta. After that the inerrancy of the Vedas was given up.
Debendra compiled Brahma Dharma (Brahma
Religion), for public worship and private devotion, mainly from Hindu
literatures, and mostly from Upanishads.
Keshub
Chandra Sen
Sen joined the Samaj in 1857. Young Sen had
good modern education.
He became a great worker for the Samaj from
1859.
Sen worked in Bank of Bengal. He and his
friends left job to become missionaries of the Samaj.
In 1860 Sen started Sangat Sabha (Believers
Association) for religious devotion, religious
discussions and discussions on social questions.
Hindu Samskaras was discussed and suggested
that Brahmas cold not conscientiously take part in them.
Debendra prepared a new Brahma Rites. Durga worship in his residence was given up.
The Sabha discussed caste and given up.
Debendra gave up his sacred thread.
At the advice of Sen the Samaj followed the
example of Christian philanthropy.
Collected money and food for famine sticken.
Sen came closely under Christian influence.
He believed social service and social reform
were the bounden duty of every serious theist.
Sen also became Acharya of the Samaj. New
activities under him are:
Brahma Vidyalaya – a sort of informal
theological school.
The Indian Mirror –fortnightly English journal.
In 1864 Sen travelled extensively including to Bombay
and Madras and preached with great power and success.
As a result a new Veda samaj was founded in
Madras(1864) and from it the present Brahma Samaj of Madras grew.
After three years influenced people started
Prarthana Samaj in Bombay.
The older members including Debendra thought
that in Sen ‘spiritual religion would be sacrificed to the social reforms’.
Thus two groups developed within the Samj-
Debendra and Sen.
During cyclone in 1864 the Brahma building was
damaged and the service was shifted to the house of Debendra. Debendra used
this opportunity and allowed ministers to officiate with sacred thread.
Sen’s part objected to it.
Thus in 1865 Sen’s party withdrew leaving all
the property to Debendra. This time, already there were 50 Samajas in Bengal,
three in north India and one in Madras. Sen was only 24 years of age.
Sen read many Christian literatures. Came more
and more under Christian influence.
In 1866 Sen delivered a lecture “Jesus Christ :
Europe and Asia”. He maintained that Christ was an Asiatic. Appreciated the
greatness and supernatural moral heroism of Christ.
Many of Sen’s followers began to read Bible and
desired pure and holy life.
The difficulty for Sen was that he has no
organization, no rule, no arrangement. This led to frequent quarrel among his
members.
In the end of 1866, Sen formed a new Samaj
called “Brahma Samaj of India”.
Thus the original Samaj was called Adi Brahma
Samaj.
Many from all over the country followed
Sen. As there was no constitution
everything was in the hands of Sen.
Sen published Sloksangraha (collection of
texts) –from Hindu, Buddhist, Jain, Christian, Muslim and Chinese scriptures.
A weekly service was conducted in Sen’s house
on Sunday.
Sen introduced from Christianity and Chaitanya
– Bhakti and Sankirtana(enthusiastic singing in chorus), Nagarkirtana (town praise), new liturgy and festivals.
1869 Sen got new building for the samaj.
He visited England- well received, preached. He
returned to India with priceless value of the Christian home and filled with
fresh schemes for social reform.
Younger members were enthusiastic about
education for girls and emancipation of women.
Woman wore new dress suited for outdoor wear
unlike stay-at-home Bengali wife
Took their wives and visited Christian homes.
New marriage ritual where both man and woman
took vow.
Struggled against child marriage
Several widowa were remarried
Few intercaste marriages held
Sen started a new school for girls, an
industrial school for boys, the Victoria Institution for women and Bharat Asram
– for cultivation of better home life, education of woman and children.
Indian Mirror became a daily.
Started Sulabh Samachar (the cheap news) -a Bengali weekly.
Samaj grew with missionaries
Opposition
to Sen
Sen wanted simple education for woman. Sen was
progressive but afraid of university
education and denounced much freedom to women.
Whereas some wanted good education for their daughters.
Another reason is Sen’s supremacy in the Samj.
While some respected him as guru others opposed guruism.
Sen considered himself high above others.
He used the doctrine of adesh- direct command
from god.
His acquaintanance with Rama Krishna Paramkamsa
was another reason.
To avoid
opposition Sen began to be more Hindu in
nature.
Another reason was Sen’s daughter’s marriage.
She was to be married to prince of Kuch Bihar(in North Bengal) before his
England tour.
Both were under age. The prince’s family was
Hindu. But Sen used the doctrine of Adesh. The marriage was conducted using
Hindu practices and idolatry.
[Dissidents from Sen started, because of the
schism, a ne samaj called Sadharan
Brahma Samaj. It means general. The new movement continued Sen’s theistic
teaching, social service and philanthropy.
The movement wanted to move forward with female education. It got a new
building in 188.]
In spite of the division Sen’s contributions
are fruitful.
The
Church of the New Dispensation: Sen always thought that he
had a divine commission and divinely appointed leader of the new
dispensation. In the new dispensation
all religions are harmonized – new and universal church.
Like Ramakrishna Sen thought all religions are
same.
He believed the supremacy of Christ as the
God-man.
On the anniversary of Sen’s Samaj in 1881 he was on the platform
with twelve missionaries around him. There was a new banner Naba Bidhan (nava
Vidhana) – new dispensation.
There was also a extraordinary symbol made up
of a Hindu trident, the Christian cross and the crescent.
Hindu, Christian, Buddhist and Islam scriptures
were placed on a table
Four apostles were to read these scriptures.
From now on Sen’s body was known as The Church
of the New Dispensation.
In the new dispensation baptism and lord’s
supper were introduced.
Recognized the glory of the character of
Christ.
There was the sense of sin and all it leads to.
From 1879 Sen accepted the divinity of Christ .
Many changes may be because Sen was
inconsistent.
Sen died in 1884.
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