Founded in 1883 Reg. No. RNI 5097/57

ORGAN OF THE SADHARAN SAMAJ

Mainly Devoted to Religious, Social, Moral and Educational Topics

Vol. 137 , November 7 & 21, 2019 Nos. 21 to 22

Published by: CONTENTS Sadharan , Kolkata

Phone: 2241-2280 Page No. Email: [email protected]

Web: www.thesadharanbrahmosamaj.org Invocation 244

Online Edition of The Indian Messenger: Editorial 245 im.thesadharanbrahmosamaj.org The Philosophy of Mahatma 248

Gandhi - Prof. Santanu Sen Indian Messenger Committee: Amit Das, Editor Unification of Three Samajes 254 Salil Kr. Hazra, Secretary Subrata Kumar Datta, Jt. Editor Acknowledgement 260 Premomoy Das Biswajit Roy Notice 262 Gautam Neogy Ketaki Goswami Kasturi Chakraborty

Printed & Published By: Sri Salil Kumar Hajra on behalf of Views of contributors/authors are personal ; 211, Bidhan and The Indian Messenger is not necessarily Sarani, Kolkata - 700006 in agreement with it.

Editor : Sri Amit Das Jt. Editor: Sri Subrata Kumar Datta

Price: Rs. 10/- 243 November 2019 The Indian Messenger

INVOCATION

Prayer ought to be considered as the beginning of religious life – the key to the Kingdom of God.

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* * * * *

I love you when you bow in your mosque, kneel in your temple, pray in your church. For you and I are sons of one religion, and it is the spirit.

- Khalil Gibran

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Know well what leads you forward and what holds you back, and choose the path that leads to wisdom.

- Buddha

244

November 2019 The Indian Messenger

Editorial

Whenever we talk of the month of November – we invariably think of the nineteenth day of the month which is the birthdate of the greatest and most powerful social reformer of the nineteenth century. John Stevens in his latest book writes “his visit to England made him a celebrity. Many Britons regarded him as a prophet of world-historical significance.” It is Kehsub Chandra Sen – a deeply devout person, a brilliant orator, a saint and a social reformer. Keshub was born here in Kolkata at Coolutola in 1838. At the age of 17 he started Coolutola Evening School for the young people of the neighbourhood, at the age of 19 he started a society called “Goodwill Fraternity” to give discourse on religious matters. Hundreds began to flock into the services of the Samaj to hear him speak and listen to the songs composed by , the second son of Maharshi Debendranath. It was here during one of the discourses he found Debendranath in his audience. Though there would be ups and downs the bond between them never waivered. At the age of 21 Keshub along with his friends staged a play on widow remarriage. Iswar Chandra Vidyasagar was present in the audience and could not hold back his tears. In 1859 he set up the Brahmo School and in 1860 he began publishing tracts which was the call of the new Brahmoism and the first chapter was called, "Young , this is for you". Debendranath recognized the zeal in Keshub and awarded him the title of Brahmananda on 13th April 1862. Keshub Chandra Sen was a great reformer. Not satisfied with the moderate stance of Debendranath in regard to social reforms, a formal took place in 1866 and the Brahmo Samaj of was formed. The tenets of the Brahmo Samaj of India at this time were the following: (1) The wide universe is the temple of God. (2) Wisdom is the pure land of pilgrimage. (3) Truth is the everlasting scripture. (4) Faith is the root of all religions. (5) Love is the true spiritual culture. (6) The destruction of selfishness is the true asceticism On 24th January 1868, Keshub laid the foundation stone of his new church and the newly constructed chapel was consecrated on 22nd August 1869. In the Navavidhan Symbol he declared, "we believe in the Church Universal, which recognise in all prophets and saints a harmony, in all scriptures a unity and though all dispensations a continuity, which abjures all that separates and divides and

245 November 2019 The Indian Messenger always magnifies unity and peace, which harmonises reason, faith and Bhakti, asceticism and social duty in their highest forms and which shall make of all nations and sects one kingdom and one family in the fullness of time." This is essentially the message of India – which was a synthesis among religions. Universalism was further strengthened by publishing of four books - Gour Govinda Roys' work on the Gita, P C Mozoomdar's book The Oriental Christ, Aghor Nath Gupta's study on Buddha and 's Tapasmala - life of Muslim saints and his Bengali translation of Koran and Hadis. There was also a Pilgrimage to the Saints - special service held in the memory of great men like Moses, Socrates, Sakya, The Rishis, Christ, Muhammad, Chaitanya, Scientific men. After his return from England we find Keshub working for the labourers and workers. The Indian Reform Association was set up in 1870. A night school for the education of the working classes was opened. Cheap literature- Sulabh Samachar and a journal were started to print out the evil effects of drink. To educate girls and women, he opened the Normal School for girls and the Victoria Institution for women in 1871. Bharatashram was set up in 1871 where members of the Samaj will live in a commune. With Keshub Chandra Sen, new principles of thought and actions were brought into the Samaj. He remodelled all the rites and ceremonies of Hindus according to Brahmo doctrines and took only reason and conscience as his guide. It was Keshub who brought the mystic sage of Dakhineswar – Paramhansa into social limelight. Keshab Chandra Sen believed that a new church would arise which would be destructive of rituals, ceremonies, idolatry and sectarianism. Unimportant differences would be erased, and a community of feelings and interests would be developed. This was echoing Rammohun’s thoughts of Service to God is Service to Man. As observed by Max Muller, Keshub Chandra Sen came to believe that 'Jesus and Moses, Chaitanya and Buddha, Mohammed and Nanak should all become one before God. His New Dispensation was to embrace and unify all religions, all scriptures, and all-prophets in God, and India was to be the birthplace of that all- embracing religion. Keshub succeeded in making the Brahmo movement a dynamic force throughout the country and winning over thousands of young men to the Brahmo faith. He was a sincere believer in universal harmony and a profound

246 November 2019 The Indian Messenger scholar of world religions. He was an universalist, a liberal social reformer and an educationalist, he made Brahmo, Samaj a real force all over Bengal and was the first to start an All-India movement by religious and social reforms. Another great Brahmo whose birth and death anniversary falls in November is the famous scientist Indian polymath, physicist, biologist, biophysicist, botanist and archaeologist – . He was a plant physiologist and physicist whose invention of highly sensitive instruments for the detection of minute responses by living organisms to external stimuli enabled him to anticipate the parallelism between animal and plant tissues noted by later biophysicists. Bose’s father sent him to study in a vernacular school. Bose writes “In the vernacular school, to which I was sent, the son of the Muslim attendant of my father sat on my right side, and the son of a fisherman sat on my left. They were my playmates. I listened spellbound to their stories of birds, animals and aquatic creatures. Perhaps these stories created in my mind a keen interest in investigating the workings of Nature. When I returned home from school accompanied by my school fellows, my mother welcomed and fed all of us without discrimination.” This was the spirit of universalism and secularism the Brahmo Samaj always stood for. We also have accounts of Bose recording Brahmasangeet in his laboratory in Presidency college using the phonograph machine which was his invention. In November we also the death anniversary of the Indian historian, author and parliamentarian – Kalidas Nag. A close associate of , Kalidas Nag was also a member of the Monday Club –where the members were free to express their opinions about the world at large. As a parliamentarian he served a term in the Rajya Sabha between 1951 to 1954. Kalidas Nag was a great author. His biggest contribution is the English Works of Rammohun where he was the editor along with Debajyoti Barman. He also wrote books like History of a Greater India, Art & Archaeology Abroad, Greater India etc. We look at the lives of these great men and strive to imbibe their ideals – it will the best homage offered to them f we can even take a part of their teachings in our day to day lives.

247 November 2019 The Indian Messenger

The Philosophy of

Prof. Santanu Sen

More than seventy years have elapsed natural for all the political forces and since the assassination of the leader of all the schools of social-political the Indian anti-imperialist movement, thought to strive to formulate their Mohan Das Karam Chand Gandhi. attitude towards Gandhi. The The years of dramatic struggle to interpretation of his legacy is one of liberate the great nation from the the important hall mark of every colonial yoke are becoming part of political platform. increasingly remote history. The It has been recognised that history is passions about the appraisal of the made by the masses. However, it is extraordinary particularly in the the individual that becomes the European eye and controversial historical symbol of the age. M. K. figure of the ”Rebellious Fakir” as Gandhi, Jawhar lal Nehru and his Winston Churchill the British Prime daughter Indira Gandhi have come to Minister a vehement opponent of be part of historical symbolism decolonisation described Gandhi inherent in the political consciousness almost subsided. But there is a of political life of the Indian people. sustained interest in his ideological The symbolism has spread beyond the and political legacy, his role in Indian boundaries of the country because history a view of India’s past and Gandhiji and Nehru’s activities and future. legacy features many of the qualities For all the contradictions in his typical of the age marked by the behaviour, he was a man of striking liberation of colonial and dependent integrity, less fiery now a days the countries from foreign oppression. debate around him is sure to continue “Gandhism” a set of political, moral, for a long time to come. M.K.Gandhi ethical and philosophical concepts, is associated with a whole era in his advanced by M.K. Gandhi. In the country history, the era when modern course of Indian people national India and the people who until liberation struggle is a phenomena recently largely determined it’s associated in national consciousness, image, were in the making. It is 248 November 2019 The Indian Messenger with the many years of fighting for prompted his decision to continue his independence against British education in England. The imperialist rule. “Gandhism” is also a community saw it as a defiance of factor in today’s ideological, political tradition and the Bombay members of and class struggle. This explains the the Bania caste obstructed him. From importance of studying “Gandhism”, September 1889 to June 1891 its actual content and historical role. M.K.Gandhi lived in England M.K.Gandhi’s distant ancestors were studying law first with the inner retail grocers. His grand father and Temple and since 1891 at the father however came to be minister in university of London. Here after a tiny Gujarat principalities and the brief period of absorption in the life famiily prospered. In the mid of of the metropolitan elite, he became a 19thth century, Porbander was a nostalgic and drawn to Indian remote provincial town whose life national traditions, whatever was governed by ancient traditions. reminded him about them in England attracted his attention -- the “Jainism” India’s most distinctly vegetarian society, , nonviolent religion was and still is Christianity and the Theosophy of predominant in Gujarat. Although Elena Blavatskay and Annie Besant. Gandhi’s parent’s belonged to the Theosophy made him interested in the Vaishnava sect of , they too sacred scripts of his own country. He were strongly influenced by Jainism. was also influenced by Brahmo The family ardently observed all right Samaj, on behalf of Bramhananda and traditions. As a child, Mohandas Kesab Chandra Sen. was engaged to be married three Many of those from the colonies who times. His first two fiancés died and came to London for an education he was for the last time engaged at the embraced the metropolitan culture age of seven. He was married at and lost touch with their native land thirteen. and turned into foreigners in their Just as many other young people, in own home countries. This was not the his youth Gandhi was sceptical about case with Mohan Das Karam Chand the traditional way of life. The desire Gandhi. to escape Hindu conservation 249 November 2019 The Indian Messenger

He never adopted the British mode of he challenged race discrimination and life and the liberal bourgeois values inequality and his world outlook was and ways of the ‘victorion age’. In shaped by his dedication to non- London, the foundation for his native violence and his moral principles. attitude to European civilization was Although in his spiritual quest laid. In 1893 M.K. Gandhi left for M.K.Gandhi proceeds from the South Africa. He became a legal principles of Hinduism and Jainism, advisor for a Gujarat Trade company. he also relied on what was consonant That year acts of race discrimination with them in western culture which he against the Indian émigrés became continuously studied since his days in especially blatant. M.K. Gandhi England. placed himself at the head of the anti- Particularly close to his heart were the raciest movement that emerged in the ethical ideas of reformed Christianity Indian community. He called on his free of dogmas and rites. His desire compatriots to resort to civil was to turn away from bourgeois disobedience. The long and bitter values and urban civilization that struggle led to a compromise with isolates man from nature and seek British authorities in South Africa. As moral self- improvement in a natural a result, the position of the Indian environment. Hence his interest was émigrés somewhat improved more in Thomas Carlyle, Henry Thoreau, importantly participation in the the great passion Author Leo Tolstoy. movement taught them dignity and determination to defend their civil Gandhij’s years of South Africa were rights. marked by an intensive search for an ethical ideal which in his view was to M.K. Gandhi never intended to stay be associated with social and political in South Africa long. However, he activity. This was a continuation of spent 20 years of his life there. This the work he stated in London, but period proved to be of decisive here among the members of an importance for the formulation of his oppressed Indian community, M.K. character and views. It is while in Gandhi concentrated not only the South Africa that he fully appreciated issue of personal spiritual his own countries humanitarian development but also on that of social culture and traditions. It is there that 250 November 2019 The Indian Messenger injustice and ways to combat it. He He sent him a letter describing the was attracted by the struggle against struggle waged by the Indians hit by oppression and despotism, no matter race discrimination in Transvaal to where and how it was waged. assert their dignity by non-violent Because reconciling with injustice methods. He asked for the writer’s was originally alien to him. In his permission to have his “Letter to a articles he wrote about the courage of Hindu” translated and circulated Russian revolutionaries and their among them. In his reply, Lev preparedness for resolute action. He Tolstoy wished M.K.Gandhi every was especially supportive of the success and stressed the similarity of general strike. “We too can resort to their principles. For M.K. Gandhi, the Russian remedy against tyranny”, Lev Tolstoy had high esteem and he commented. remained great to him. V. Lenin has Although he was attracted by the every reason to maintain in his plan revolutionary movement of the for the unfinished “Notes of a masses of a manifestation publicisist”, a “Hindu Tolstoy fearlessness and commitment, in his Follower “. personal quest he was inspired by the There can hardly be any doubt that he public stance of Lev Tolstoy. meant M.K.Gandhi. The activities of M.K.Gandhi’s European friend the latter attracted the attention of the encouraged his interest in the writings founder of the world’s first working of great humanist. He found Lev people’s state. Tolstoy, view of ethical and social It goes without saying that there was issues to be strikingly consonant with significant difference between his own and ready described himself Gandhi and Lev Tolstoy’s view. This as “A humble follower of that great is primarily accounted for by their teacher”. Following the example of different areas of activity. Lev the Indian patriot who had asked Lev Tolstoy was above all, an author and Tolstoy to express his solidarity with a moral philosopher while Gandhi did the Indian people oppressed by the a lot to adjust Lev Tolstoy’s British colonisers on October l, 1909. individualistic, purely and classically personal doctrine to a public

251 November 2019 The Indian Messenger movement. This called for a “” – means persistence in noticeable shift in emphasis and for pursuing the truth. This brings into an elaboration on Lev Tolstoy’s sharp focus, its ethical and to an ideas. With Lev Tolstoy, it is non- extent, individual oriented resource violent resistance, Tolstoy seek consonant with the traditional rules of personal improvement. Gandhi adds ‘righteous behaviour” widespread to his personal influence exerted on among the Indian’s main, religion. other people in the course of mass, What appears to suggest group or individual resistance. individualistic attitudes soon results Tolstoy focuses on the general ideals in collectivism and involvement in a of good and justice, while Gandhi mass movement. M.K. Gandhi’s calls stresses concrete political goals. to refuge to be unrighteous, never to It was in South Africa that Gandhi’s compromise against one’s invincible mettle as a public figure conscience, never participate in or first manifested itself. For him moral subjugate to injustice and be prepared improvement and social commitment to courageously face the were inseparable, Isolation, consequences of your own righteous retirement into oneself and eternal behaviour invariably met with self contemplation were alien to him. enthusiastic response of the people Fighting against social and political who were inclined to take part in injustice was part of his personal public actions and felt that they were moral code. Combining ethics and getting moral and religious support. politics was Gandhi’s lifelong pre- They felt that their moral standards, occupation. Although he did not challenged by the unjust social order, deem & possible to tolerate evil, he demanded that “Truth seeker” should thought it to be immoral and contrary turn into political fighters. By to the sublime spiritual goal to resort bridging the gaps between the ethical to all available means in fighting it. and the political Gandhi, created an He found a way out in introducing exceptional opportunity for the non-violence in politics through the mobilization of the masses. elaboration of the theory and practice This opportunity was all the more of non-violence resistance. practical because joining the ‘Satyagraha’ did not call for special 252 November 2019 The Indian Messenger preparation, training or engagement activity and eventual involvement of in a conspiracy. All the needed was all means of resistance. Those were determination and avoidance of any applicable and effective methods of support even passive, to injustice. exerting pressure and stirring up and “Satyagraha” made it possible for mobilising the masses. The right everyone to immediately contribute choice of the method of confrontation to the common cause to be drawn into ensured mass participation in the politics and became politically resistance movement. Choosing the conscious. salt monopoly a target of civil “Satyagraha” proved invaluable in a disobedience action as a part of the country with a population (1930-1931) initiative was an inexperienced in political struggles appropriate move. The monopoly and divided by commercial and caste affected everyone and by breaking it barriers. It allowed for two forms of every one could become a fighter for resistance, non-cooperation and civil independence. disobedience. Non-cooperation Similar methods are widely used in involved refusing to work for the all democratic movements, especially Govt., above in the army and the in their initial stages. Further on, the police, boycotting elections to the logic of resistance usually leads to a colonial representative bodies, transition to more resolute forms of boycott state schools, struggles. M.K. Gandhi’s approach demonstratively refusing to accept was different in that he ruled out this state decorations and awards transition, made absolute of the restoring to arbitration instead of nonviolence principle, elevated it to turning to official judicial bodies, the status of a religious dogma and boycotting imported goods, halting turned it into an obstacle in business activities etc. Civil developing other methods of disobedience means a direct defiance struggles. of the authority and their law. “Satyagraha” was preceded and accompanied by propaganda work. It envisaged increasingly aggressive

253 November 2019 The Indian Messenger

UNIFICATION OF THREE SMAJES

[Published in Brahmo Public Opinion, March,1879] Raj Narain Bose’s letter, which expansiveness.” The italics are ours. our readers will find in the We beg to join issue with this correspondence column, raises a very distinguished Brahmo on the important question for the sentiments contained in the first part consideration of Brahmo Samajes in of the sentence quoted. We think our Calcutta is a “consummation to be friend will find, on a persual of the devoutly wished for”. No one for one history of the two which have moment will question. But how far already vent the Brahmo Samaj, that this is possible in the present state of there is something distinctive in each affairs is rather a difficult question. of the “three separate organisations The letter set out in our respected “We do feel it our bounden duty to correspondent’s communication, protest strongly against the idea that deserve more than a passing notice, the dispute relates to men and their while admitting the disadvantages of government. No such thing. The a split so ably and luminously pointed dispute is, and has always, been, for out in their letters. We beg to offer a principle. When Babu Kesub Chander few remarks on the causes of Sen separated from the Adi Samaj, separation noticed in them and we was it on any personal ground? No, it think it is necessary to do so to see was because the Adi Samaj would not how far unification is possible. countenance inter Marriage, allowed Mr. Mahadeo Govinda Ranade says persons who wore the upavit (holy “there is nothing really distinctive thread )to preach from the Vedi, and between the foundations of the three was so very conservative as regards separate organisations in your city. It social progress, that it was found next clears he disputes relates to men and to impossibility to continence their government and has no together. Yet was it because the justification for its continuance any venerable Debendra Nath Tagore, longer in the bosom of a community who was the government, wore any which should give an example to the upavit himself or was backward in world of its Catholic toleration and anything spiritual or moral? No. If 254 November 2019 The Indian Messenger that were the case, the matter would given a new impetus to the national have personal, and them our friend feeling? We think not. He could never could have said, “the dispute relates have succeeded to raise his to men and their government,” Even countrymen to his own level if he had up to date there is a difference of not given a distinctive feature to his opinion as to the principle upon movement-- a feature not at all Hindu which the religious, moral or social so far as his religious and social reformation of our country is to be reformation was concerned. Why did carried on. Our respected not Pundit Ishur Chander correspondent, Babu Raj Narain Vidyasagor’s widow marriage system Bose, only the other day, at the annual work well? The learned Pundit meeting convened for doing honor to devoted much of his time and labour the memory of Raja Ram Mohun and almost emptied his pocket Roy, said that he was strongly of towards its furtherance and even got opinion that we should improve the the legislature to take under its wing. Hindoo society by remaining in its The issues of such a marriage yet he midst, and not by coming out of its did not succeed and why ? Because it pale, that we should only introduce so was a mere patch work, an attempt to mach of reform as the Hindoo society reconstruct the old Hindu system with in its present state can bear without new materials, true, but on its old causing any disruption, and slowly foundation. We have got good and gradually raise and improve the reasons to differ from Babu Raj tone and character of that society. We Narain as to the principle, yet do we differ as to the principle itself. We for that less respect and honour him? consider the principle is erroneous. No. The fight is of principle, not men. Had Rajah Ram Mohun Roy not cut Again on the occasion of the second himself off from orthodox Hindoo schism, have the fight been about men society, he could not succeed half as and not about principle when the much as he actually did. Had he not doctrine of inspiration was carried so defied the Hindu society by breaking far as to sanction an idolatrous through the caste system and gone to marriage and since then that doctrine Europe to enrich his mind with the has been held to justify a man lore of western sages, could he have furthering upon the Lord his own sins 255 November 2019 The Indian Messenger and weaknesses, when we are told commanding us to do a wrong, is all there are persons especially elected to that is necessary to unite us. He is the preach the savings truths of religion God of the Hindus, the Christians, the and that those persons are Mahomedans, the Jews and the irresponsible being so far as their Gentiles. He is the God of the mission is concerned, when we are . The necessity of prayer, told that a mediator is absolutely future world inspiration such as we necessary between us and our God. A believe in, is all converged by the kind of Ghatak (match maker) for attributes which we ascribe to God. bringing alliance between us and our This is the universal basis upon which Lord, is it possible we ask Mr. we can build the huge fabric of Ranade, to continue in the same national unity in all matters -- church? Is it a dispute which relates to religions, social, moral and political. men and then government? We hope Raja Ram Mohun Roy laid the not. It concerns vital principles of our foundation of this fabric and we dare religion, and there is nothing left but say, if we adhere to the first to separate. But we do not say principles, laying aside differences in therefore unification is not possible. doctrines, in creeds and forms of There is a Catholic platform on which ritual, we may yet agree and unite. we can meet, make the first principle We thank the writers of the several of religion not this or that religion but letters mentioned in Mr. Bose’s of religion, we say , the basis of correspondence and we shall only be theism leave doctrines and creeds too glad to welcome any attempt to asides, and we can certainly shake bring about a re-union of the three hands with each other and unit to Samaje’s. There must be forgiveness further the spread of true religion and and forgetfulness on all sides and all morality in India. The existence of differences as to the details of an one true God, who governs the elaborate creed must be buried, make universe, sees the hearts of every religion our creed, and we shall human being, from whom nothing succeed. So long as we are weak, can be concealed, who is fallible beings, differences as to Unchangeable, Immutable, Good, details of a creed shall exist and there Merciful who is incapable of doing or is no golden way out of it. But that

256 November 2019 The Indian Messenger should not stand in our way of uniting should lead to quarrels and to regenerate our country. Let the dissensions and mutual bickering and divided forces unite and it will be jealousies among its followers. They impossible for the country to are however aware that difference of withstand these united forces. We opinion is inevitable among frail and think the unification possible on the imperfect men and that difference of only broad and catholic basis which opinion leads to the formation of we propose and move other. We think parties. They do not so much lament we have shown that there are difference of opinion as the non- differences of principles in the three existence of a common bond of union Samajes. There must be a natural among all classes of Brahmos. Mr. ground on which these differences Mahadeo Govinda Ranade, can either be reconciled or put by for subordinate judge of Nasik, wrote, to individual men – the units of an me under date the 29th August last :- organisation, and other principles, I take this opportunity of suggesting about which there can be no that the time has come when the difference of opinion, must be made subject of the separation or schism in the foundation of unity and strength. the Brahmo faith should attract the serious attention of all your leading reformers. 6 March 1879 Snice the late unhappy disputes (he To the Editor of Brahmo Public here alludes to the Kutch Behar Opinion marriage agitation) this necessity has Dear Sir, increased a hundred fold. There is really nothing distractive between the Many sincere and well- meaning foundations of the three separate Brahmos, especially a good number organisations in your city. The of such residing in the mofussil, dispute relates to men and their deplore the present split in the government and has no justification Brahmo Camp and its division into for its continuance any longer in the three parties. They deeply regret that bosom of a community which should a religion, which began with give an example to the world of its preaching the brotherhood of man, catholic toleration and expensiveness. 257 November 2019 The Indian Messenger

If your local schisms were made up, friends on this side of India. This is a the foreign churches in the N.W. subject which weighs much upon my Provinces, Onde, and the independent mind. movement in our own part of the We are such a handful in the midst of country will all consent to swell the opposing or indifferent multitude that union and we shall have realized the it is sheer vanity to expect our labours highest and noblest fruits of Rajah will bear any fruit while this state of Ram Mohun Ray’s labours in laying things is allowed to continue. In the the foundations of a theistic Report of last Anniversary gathering movement broadcast all over the of the at country. Owing to your schism, such Ahmedabad, held on December last, a fusion becomes impossible. We kindly forwarded to me by Rai cannot persuade ourselves that it is Bahadur Bholanath Sarabhai, our duty to show a preference to any President of that Samaj, it is said that one of our parties and this cautious “ a body of followers begin, and questioning spirit increases the believing in the same principle of alienation and distrust of each other’s religion, having the same social love and constancy. status, keeping the same ends in view The work is of course, a very arduous and acting in the same direction to one. Let the three churches conduct accomplish those ends should for their lordship separately and slight differences, either real or administer their funds and institutions fanciful break up into violent parties separately, but let there be one arrayed against one another in the confession of faith based on the very place where it originated, is a foundations which Rajah Ram circumstance full of melancholy Mohun Roy celebrated and which foreboding and sufficient to bring your Patriarch and yourself and Babu upon its members the scorn and Keshub Chander sen and the ridicule of the whole world,” Rao and Babu Shiva Nath Sahib Mahiput Ram – Upram, Sastri and Babu Nabin Chunder Roy Secretary of the said Samaj, in his have laboured so well to complete. letter dated the 7th January last, says:- You may count upon receiving to the “If the Calcutta Brahmos were united fullest extent the sympathies of the they could do much more than they 258 November 2019 The Indian Messenger can in their present lamentable belong to no party and are the really condition, Their internal quarrels, catholic Brahmos amongst us, were jealous and disruptions are very present at the meeting. It was indeed harmful. An united movement in all a pleasant sight to behold. That the the provinces of India is highly said meeting will bear some fruit, was desirable, may it is necessary for anticipated not only by the Brahmos success, though perhaps under our of Calcutta but also by those of other present state it is not possible”, places. Mr. Vaman Abaji I Moduk, How could a common feeling of Principal of the Surat High school, a union so anxiously desired by well – jealous Brahmos wrote to me under meaning Brahmo of the same stamp date the 15th January, “I look upon as the content of the noted letters you as one of the few who thorough quoted above, be promoted among appreciate the noble life and labours the members of our community? The of the illustrious founder of our three separate organizations, church and hence I appeal to you in entertaining such different views and his name, whose memory you are all principles, cannot surely be placed going to honour in a special way this under a common Board of Direction; year. I ask in the name of the great I think the proposed union is feasible, Rajah Ram Mohun Roy whether the if we make Raja Ram Mohun Roy, present strife and division amongst the founder of our common Church, you at Calcutta are agreeable to his the centre of such union. That a union spirit which must be watching over founded on such a centric possible, the church with a paternal solicitude. has been amply exemplified by the How can you, thus divided, pray to meeting that lately took place in the worship God as his children? Cannot house of our Prodhan Acharya, Babu you and Babu Keshub and some Debendra Nath Tagore to honour his moderate leaders of the Sadharan memory. Brahmos of the times of Brahmo Samaj movement heal up the Rajah Ram Mohun Roy, Brahmos of differences and worship God and Adi Brahmo Samaj, Brahmo Samaj of honour the memory of Ram Mohun India and the Sadharan Brahmo Ray together? Dear brother, try and Samaj down to the new youthful God will help you.” Mr.Yashwant members of our community who as Purshottam Manerikar, Secretary of 259 November 2019 The Indian Messenger the Bombay Prarthana Samaj says in anticipated such results from the his letter of the 3rd January last:- “We meeting as are expressed in the above are sorry. We cannot avail ourselves extracts be glad to see that their of this happy opportunity to go over anticipations have been fulfilled. to Calcutta and attend the meeting It is to be highly desired that the which comes off on the 19th instant in meeting in honour of the memory of honour of the memory of Rajah Ram Rajah Ram Mohun Ray would settle Mohun Ray but humbly hope that this down into an annual institution. solemn occasion will well serve to remind all the Brahmos connected Yours Truly with the three sections of the Brahmo Calcutta Rajnarain Bose Samaj of the common cause they have solemnly espoused and a falling of the unity will at last-germinate on [Brahmo Public Opinion the solemn occasion which all March,1879. Vol I, No. 49, Page 560] differences removed and forgotten, will subsequently result in a Reunion of the three section,” Brahmos of other places than Calcutta who

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260 November 2019 The Indian Messenger

GL - 1048 Biswajit Roy Publication Fund 28/- GL - 1049 Basudev Poddar Bhadratsava General Fund 500/- GL - 1050 Sunanda General Fund 500/- Chatterjee GL - 1051 Biswajit Roy General Fund 1,000/- GL - 1052 Subrata Kr. Datta General Fund 1,500/- GL - 1057 Sabita Maitra I.B.F. Fund 12,000/-

Trust Fund (New)

T.F . No. Donor’s Name Name of T. F. Purpose Amount (₹) TF -1058 Dola Ghosal Dola Ghosal T.F. D.O. Account 500/- Fund TF-1059 Subroto Ghosal Subroto Ghosal D.O.Account 500/- T.F. Fund TF-1060 Barun Chanda Barun Chanda D.O. Account 500/- T.F. Fund

Trust Fund (Addition)

T.F . No. Donor’s Name Name of T. F. Purpose Amount (₹) TF-1061 Salil Kr. Hajra Jayati Hajra T.F. General Fund 200/-

261 November 2019 The Indian Messenger

NOTICE SADHARAN BRAHMO SAMAJ Annual General Meeting to be held on 27/01/2020 Sunday at 6 P.M. Venue: Sadharan Brahmo Samaj Prayer Hall

AGENDA

1. President’s speech under Rule 14. 2. Annual Report of the Sadharan Brahmo Samaj for 2018-2019 3. Audited Accounts of the Sadharan Brahmo Samaj for 2018-2019 (March, 2019) 4. Declaration of the results of the Election of the office bearers of the Sadharan Brahmo Samaj for 2019-2020 5. Declaration of the results of the Election of the members of the General Committee of Sadharan Brahmo Samaj for 2019-2020 (Kolkata & Mofussil) 6. Greetings 7. Appointment of Auditor for 2019-2020 8. Miscellaneous.

Members of the Sadharan Brahmo Samaj are requested to attend.

Date: 20.09.2019 Biswajit Roy 211, Bidhan Sarani, Secretary Kolkata - 700006 Sadharan Brahmo Samaj

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