May, June & July 2013 The Indian Messenger

Founded in 1883 Reg. No. RNI 5097/57

ORGAN OF THE SADHARAN BRAHMO SAMAJ

Mainly Devoted to Religious, Social, Moral and Educational Topics

Vol. 131 , May, Jun & Jul 7 & 21, 2013 Nos. 9 to 14

Published by: CONTENTS Sadharan Brahmo Samaj, Kolkata

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

Web: www.thesadharanbrahmosamaj.org Invocation 50

Indian Messenger Committee: Editorial 51 Sri Asis Kumar Pain, Editor Undaunted Rammohun - Dr. 53 Sri Dilip Kr. Roy, Secretary Sri Tapabrata Brahmachari, Jt. Editor Saroj Mohan Mitra Sri Premomoy Das, Jt. Editor Failed Enterprise, Incomplete 56 Sm. Madhushree Ghosh Mission: The Brahmo Samaj Sm. Enakshi Mazumder in State - Sm. Ketaki Goswami Enakshi Mazumder Sri Arupayan Chattopadhyay Sri Bijan Chanda Theism as Universal Religion 68 Sri Rahul Bose - Sivanath Sastri P. NARASIMHAM - A 74 Dedicated Soul -K. Printed & Published By: Sarojinidevi & P. Sesharao Sri Samir Das on behalf of Sadharan Brahmo Samaj; 211, Bidhan Sarani, Acknowledgement 76 Kolkata - 700006 Subscription Form 79 Editor : Sri Asis Kumar Pain Jt. Editor: Sri Tapabrata Brahmachari Advertisement Form 80 Sri Premomoy Das Views of contributors/authors are personal Price: Rs. 10/- and The Indian Messenger is not 49 necessarily in agreement with it. May, June & July 2013 The Indian Messenger

INVOCATION

If thou wouldst attain to thy highest, go look Upon a flower; what that does willessly, that do thou willingly

- Schiller * * * * *

Let us be silent, that we may hear the whisper of God. .. - Emerson * * * * *

All that is true, all that is seemly, all that is just, all that is pure, all that is lovable, all that is winning – whatever is virtuous or praiseworthy - let such things fill your thoughts. - Phillipians 4:8 * * * * *

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Editorial

The path of any human endeavour is never smooth or straight. It is all the more true for any spiritual or social activity. The journey of The Indian Messenger, the English mouthpiece of Sadharan Brahmo Samaj is no exception. Since its inception 130 years back it had its pitfalls. It stumbled, fell on its face and again recovered. The Messenger moves on. These words are being said not as an apology. Let us recall the words of Upanishad about spiritual path. It is perilous and as sharp as a razor‟s edge. But the traveller does not give up. So does our Indian Messenger. We are coming out with the issue covering a period of three months- May, June and July,‟13.These months are marked by more than one event which the Samaj observes every year. The 25th of Baisakh was observed with prayers and devotional songs of Tagore on 9th May with due reverence and solemnity. It was followed by the memorable occasion of Rammohun‟s birth anniversary starting with floral tributes and prayer and song in front of the statue of Rajah in Maidan followed by ‟Upasana „ in the Samaj Mandir. This year‟s birth anniversary was particularly memorable. In the evening a documentary film on Rammohun was screened in the library hall of the Samaj. The film was directed by the famous director Gautam Ghosh. It was an unforgettable spiritual journey for the viewers. The director, though not a Brahmo himself, highlighted the life and teachings of the great spiritual leader in a brief span with rare clarity, insight and reverence. It is never to be forgotten. Earlier in the month of May (2nd Jaisthe) the foundation day of Sadharan Brahmo Samaj was celebrated with due warmth and sobriety. Floral decoration and illumination of the Samaj building in the evening followed by prayer and devotional songs gladdened the hearts of the devotees. Besides the above, the Samaj carried out its usual social and spiritual activities during these three months. Before we end we may draw the attention of our readers and admirers of this journey to some disturbing traits of events those are taking place around us. Brahmo Samaj specially Sadharan Brahmo Samaj, always abhor any kind of exploitation, humiliation or oppression based on religion, caste or creed. It makes no distinction between men and women and ensures equal freedom and dignity for both. Any contrary social behaviour or distortion is an anathema to the Samaj. 51 May, June & July 2013 The Indian Messenger

The depressing events taking place around us make us sit up and recall the above ideas and spread the above message anew. Let us end with the immortal lines of Cardinal Newman “Lead kindly light amidst the encircling gloom, The night is dark and I am far from home Lead thou me on”

An Appeal

The Sadharan Brahmo Samaj mandir is situated in an area of the city which is notorious for waterlogging. In the 135 years of its life the structure of the Mandir had to fight against this yearly hazard, suffering damages to its foundation and flooring. As most members visit the Mandir in January the damage to the plinth and the flooring escapes their notice. It is urgently necessary to relay the flooring and strengthen the structure of the Mandir building. The estimate made by an engineer for the necessary work has come to 6 Lakhs. We appeal to all Brahmo friends and well wishers to contribute liberally so that this necessary work may be taken up as early as possible.

Samita Das Kum Kum Banerjee Samir Das Secretary President Treasurer

Sadharan Brahmo Samaj

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Undaunted Rammohun Dr. Saroj Mohan Mitra Rammohun wished for a long time to visit France. He greatly enjoyed the liberal ideas of French thinkers. He went ahead to salute the French tricolour at Cape of Good-Hope even with a broken leg. The French citizens also had great respect for the genius and humanity of this man from the East. Rammohun deeply rejoiced the termination of the despotic „Bourgeois” authority in France. That is why he made preparations for a visit to that country immediately on his arrival to England. He became active for this visit towards the end of 1831 but he was told that he would require a passport for his visit of France. Then on one hand he wrote to Board of Control for assistance and on the other hand he sent his historic letter to the Foreign Secretary of France. In this letter he noted his dissent to the practice of passport. This letter was extremely important from an international angle. Here he even made a proposal for an organisation like the League of Nations. He wrote that the entire human race was one family. French nation and community was just one of the branches of this family. There should be no bar on person to person meeting except in times of warfare. This letter is a remarkable document highlighting the liberal thoughts of Rammohun. His single minded aspiration was world peace. He wanted the Rule of Law and was against any kind of dictatorial rule. Any bilateral dispute between nations could be resolved through the intervention of League of Nations. We should note that Rammohun proposed a League of Nations long before the formal League of Nations was created after the first world- war. Though himself a citizen of a country under foreign rule his thoughts were always on the side of truth and justice. At last Rammohun crossed the English channel in the autumn of 1832 and reached France. He spent a few months there and returned to England in January 1833. He got a warm and cordial reception in France. He met the French Emperor Louise Phillippe and was invited to the royal dinner party more than once. The French politicians and intellectuals were amazed at the extraordinary learning and knowledge of this man. The Asiatic Society of France elected him as respected member as did so the British Asiatic Society. But he was never considered for the membership of Indian Asiatic Society. While in France Rammohun had dinner

53 May, June & July 2013 The Indian Messenger with the famous poet Thomas Moore as mentioned in the diary maintained by Moore. Moore wrote that Rammohun was a famous personality and spoke chaste English. He kept inside information of different institutions. He was monotheistic. He has established a‟ Samaj‟ (society) in Kolkata where men from all countries and of all faiths can congregate. Here they worship One who is not known as Jesus Christ or Mohhamad. Moore was overwhelmed by the liberal and secular ideas. People from all walks in France, be they men of letters or of politics, came forward to offer him hospitality. Here he met the learned French personality Garcy de Tassi. Rammohun made great efforts to be proficient in French language. The British Society:- On return from Paris Rammohun busied himself in numerous affairs in England. The appeal of the Moghul emperor was still pending the appeal against the abolition of „Suttedaha „was yet to be disposed off. He was extremely tired. He was eager to go to Bristol for some rest. At last the Directors of East Company agreed to raise the allowance for the emperor at Delhi. The report of the House of Commons Select Committee was placed before the parliament in August, 1832. Its recommendations were accepted in April,1933. Debate on various amendments of the constitution were on Rammohun was greatly involved in all these matters. The Privy Council took up the appeal against the enactment abolishing „Suttee‟ immolation and rejected it. Rammohun heaved a sigh of relief. The East India bill was also finally accepted in the month of August. That way all the purpose for which Rammohun came to England was satisfactorily resolved. Now Rammohun was ready to move down to Bristol for rest and recuperation. Rammohun occupied a seat of great affection and reverence among the elites of England. All were amazed at his intellectual powers. What an intellect and what a gentleman. One day he also met the famous socialist Robert Owen. Rammohun was quite conversant in the matter. Mr. Owen tried to indoctrinate Rammohun in socialistic ideas. Rammohun engaged himself in a debate with him with great skill on the issue.

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Mary Carpenter in her book “ Last days of Rajah Rammohun Roy” has given detailed description of last days of Rammohun in England and Bristol. From there we learn that people there accepted Rammohun as a friend and not a mere respectable guest. So much when Rammohun was passing his lonely last days his admirers thronged around him. They nursed him tirelessly and were overwhelmed with grief when he departed. Immediately after he reached Liverpool William Rathbone requested him to be his guest but Rammohun was on his own. Many men were eager to meet him. This let us know that his name spread there with great reverence even before he reached there. His meeting with Roscoe has already been mentioned. His stay at Liverpool was brief. His mind was set for a visit to where discussions on Reform Bill were going on. The bill included many points of reform in India. With a letter of introduction from Roscoe, Lord Brooham he left for London. There was great excitement in the country. Mr. David Hare, a close friend of Rammohun in Kolkata had written to his brothers to look after Rammohun in England. But Rajah at first started living as a middle class gentleman. Later, as advised by his secretary Sanford Arnot and others started living in style. This would help him to move into the aristrocrate society and facilitate his activities. As advised he moved into Cumberland Terrace, a palatial building and started living as a prosperous personality. At last he realised his mistake and moved in the house of David Hare‟s brothers in Bedford Square and stayed with him. We learn from a number of letters from Mary Ekin the fine reception he had in London. These letters were written by Mary Ekin to the reputed doctor Channing. Mary writes that all described Rammohun Roy as a person of extraordinary qualities. His modesty and simplicity coupled with his great mendacity endeared him to everyone. His grasp of English language and political situation in Europe was remarkable. He was always for freedom and progress. Rammohun says Mary helped me to make my mind more liberal and mass-oriented. I am paying great attention to the affairs of Asia which occupies one third of the world.

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Failed Enterprise, Incomplete Mission The Brahmo Samaj in Enakshi Majumdar

1. Foreword addressed by the historians of the Anyone familiar with the history of Brahmo movement. It is generally the Brahmo movement of the held, and that is the fact, that nineteenth century can hardly be Brahmoism had no practical effect unaware of the „Cooch Behar on the society of Cooch Behar. Marriage‟ controversy and its Cooch Behar population remained implications. It meant the parting of ritual Hindus, completely ways for Keshab Chandra Sen and uninfluenced by and rather hostile to his friends and disciples. It also the Brahmo Samaj. A historian meant an irreparable crack in the would be interested to enquire why it solidarity and cohesiveness, hence in was so. the organizational strength of the This marriage brought about an era Brahmo Samaj. Keshab Chandra‟s of modern reforms, argues David Nababidhan and the radical Sadharan Kopf, and the backward princely Brahmo Samaj maintain separate state was transformed beyond existences till today but, my readers recognition.1 This was certainly true. would agree, the vitality and Cooch Behar since the closing popularity of the socio-religious decades of the nineteenth century movement. under Keshab Chandra‟s came to be counted among the more leadership was gone with the schism advanced and well-administered of 1879. Much has been written on princely states of India. But it is not the subject. Indeed it is so much that the state‟s modernization discussed that the facts scarcely bear resulted from the young Maharaja‟s repetition. Instead, this essay focuses marriage with Keshab Chandra Sen‟s on Cooch Behar and seeks to minor daughter. An elaborate plan examine the impact of the for the modernization of the state tumultuous marriage if any, on the was initiated much earlier when Col. erstwhile . This is an J. C. Haughton, on behalf of the aspect which has hardly been Governor of took 56 May, June & July 2013 The Indian Messenger

Cooch-Behar administration and the could there be anything like infant Maharaja under his wings. The collective awareness to be awakened Maharaja‟s British mentors, at a touch? What has been the effect particularly the-then Deputy of the famed Bengal Renaissance on Commissioner of the state G. T. the people of Bengal, taken Dalton, insisted on royal marriage collectively? with a bride of their choice because This essay attempts to present a of their anxiety to ensure that the sketch of Cooch Behar‟s Brahmo modernization plan went unhindered. past and seeks to provide a plausible Why this anxiety, why so much answer to why the Brahmo Samaj caution about the future of Cooch- failed to make an impact on the Behar is a different question (not people of Cooch Behar. No easy addressed in this essay) and there task, though, in view of frequent could be a quite an interesting obscurity and lack of material. It is, answer to that, if one cares to as if, Cooch Behar‟s Brahmo past enquire. However, it could hardly has been relegated to a dark corner have been a conspiracy on the part of of collective amnesia. Given the the British to curb, to break up the scanty nature of data one hardly Brahmo movement, as was expects to grasp and record the past 2 suggested by Jogananda Das. as one should. Yet an attempt to However, Kopf‟s argument that the recapture the story of the Failed development of the state ought to be Enterprise Incomplete Mission of given more importance than the issue Brahmo Samaj could be useful. It of the marriage and the controversy might inspire more resolute it generated, is questioned by researchers to take up an intensive Gautam Neogy.3 He asks whether the academic enquiry. It may be noted development influenced the here that the present author‟s family betterment of the lives of the has some connection with Cooch common people of Cooch Behar. He Behar‟s Brahmo past, however also wonders to what extent the slight, and some useful information development awakened awareness of has come by way of oral evidence the people. Now, when has any from her family elders. programme improved the lives of all sections of a society uniformly? Or

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2. Cooch-Behar’s Brahmo Past East Bengal. It would have been Some sources indicate Brahmo natural for him to try to organize Samaj existed in Cooch-Behar even like-minded people into a cohesive before the „Cooch-Behar Marriage‟. group of monotheists. But it must be Sivanath Sastri gives 1873/1875 as acknowledged that scarcely any the year of foundation of the Brahmo detail of their activities is Samaj in Cooch-Behar. There is a forthcoming. Cooch Behar‟s little confusion as to the exact date miniscule Brahmo population because in Sastri‟s authoritative consisted of the non-indigenous account two different dates occur Bengali officials of the state under two different heads.4 A local (Bhatias, meaning non-Cooch chronicler claims Brahmo Samaj was Behari, in local parlance), teachers of established even earlier, in 1868.5 local schools and the college, Hunter‟s Statistical Account medical appointees and bureaucrats. Majority of these gentlemen published in 1876, however, denies that there was a Brahmo Samaj in belonged to the upper strata of Hindu Cooch Behar. Hunter quotes the caste society and were university Deputy Commissioner‟s report: educated. The same class of people “there are a few followers of the formed the backbone of the new Brahmo Samaj, although no regular socio-religious movement of Samaj has been established in Kuch nineteenth century Bengal. Behar.”6 It is reasonable to hold that There were two Brahmo Samaj the British official made proper establishments in the state: enquiries before forwarding his Nababidhan and the Sadharan report. So much for the date of Brahmo Samaj. It is a reasonable establishment of the Brahmo Samaj guess that since the schism of 1878- in Cooch-Behar. 79 Cooch-Behar‟s small community One name associated with the of Brahmo believers were divided genesis of Brahmo Samaj in Cooch according to their convictions, and two Brahmo Samajes took Behar is Kalikadas Dutt. He was the Dewan of the state for more than half institutionalized shape in the 1880s. a century. Dutt as a young man- it is Later a separate Mandir of the generally known - was one of the Sadharan Samajists also sprang up. enterprising Brahmo crusaders of However, one draws a blank as to the

58 May, June & July 2013 The Indian Messenger role and activities of this group. the capital town, „the largest in south When the Brahmo Samaj in the state Asia‟ (1888).7 Keshabashram was is mentioned it alludes to the built next year for meditation and Nababidhan Samaj, to which the religious deliberations, on the east Cooch-Behar royal family belonged. bank of the river Torsha. Ministers In a sense it would have been and missionaries, singers and expected that Sunity Devi‟s marriage caretakers, all associated with the with the Maharaja would open up Samaj in various capacities, were new horizons for the Brahmo supported by the state. The Maharaja movement. The Maharaja in 1877, a generously granted money for minor at that time, wrote to Keshab Brahmo causes even outside his Chandra stating his belief in „one state. No mean feat, that. No true God‟. It did not seem organized religious movement in convincing to all, particularly to the history survived without financial backing. True, the highly critics of this alliance. Perhaps this letter was dictated by the Maharaja‟s westernized ruler of this small state British mentors to influence Keshab was not a rajarshi, or a priestly ruler. Chandra‟s opinion! But even a die- It is also true that he never directly hard critic of the „Cooch-Behar associated himself with Brahmo Marriage‟ would but agree that the missionary work. Within the state it Maharaja‟s future conduct proved was entrusted to Kumar Gajendra how sincerely he served the cause of Narayan (Sr.), the Maharaja‟s Brahmoism. It would not do to count cousin, who too was a son-in-law of the number of times the Maharaja Keshab Chandra. Gajendra Narayan joined the congregation at the was married to Savitri, the leader‟s Cooch-Behar Mandir. It would also second daughter, and initiated into not help much to enquire how he the new religion by him. performed his daily prayers, if ever. The official chronicler of the state Ritual manifestations may not be the noted that Maharaja Nripendra best evidence of one‟s religious Narayan „„belongs to the New conviction. Dispensation Church of the Brahmo The Maharaja declared Brahmoism Samaj and all domestic ceremonies as state religion and built a in his family, such as Nama-karana, magnificent Nababidhan temple in Diksha, marriage & c., are regulated

59 May, June & July 2013 The Indian Messenger by the tenets of that creed”,8although possessed a missionary zeal. There there is no mention of his initiation. are indications that he wanted to It is on record that the Maharaja‟s bring about certain significant sons were initiated at Cooch-Behar changes from the beginning of his Nababidhan Mandir. He was present reign. He insisted his mother Sunity at the ceremony.8 Kopf mentions acted as his priest in his abhishek that the Maharaja remained true to (Installation ceremony). That she did his conviction: he „left three wishes according to the tenets of behind him‟. He asked that he be Nababidhan.12 ( To the eyes of cremated according to New Cooch Behar‟s overwhelmingly Dispensation Brahmo rites, his ashes Hindu population, particularly the be put to the garden of the old palace priestly class, a woman and a widow and „his casket be placed in a at that was undoubtedly the most monument of stone similar to the one unsuitable to act as a priest.) Coins over the ashes of the late Keshab were struck to commemorate the Chandra Sen‟.10 His last wishes beginning of Raj ‟s definitely signify his faith and belief reign. Old legend was discarded, in Brahmoism. However, it may be which alluded to the Cooch-Behar mentioned here, that in a book royals as Siva-charana-kamala- published four years after Nripendra madhukara Instead, Yato Narayan‟s demise a royal dharmmostato jayah was inscribed, acquaintance claimed that the which was also the state‟s motto.13 deceased ruler contemplated, no, This can be interpreted as one actually resolved, to revert back to symbolic act of the young ritual Hinduism.11 The author does Maharaja‟s rejection of Hindu not mention when this conversation idolater‟s identity. took place, how long before the But more ambitious was his plan to Maharaja‟s sudden death. This, cut down endowments to the Hindu however, cannot be regarded as of temple establishments. Perhaps he any significance unless corroborated thought such a step would reduce the by other evidence. zeal of practicing Hindus. Or, did he Raj Rajendra Narayan, Nripendra regard it as unbecoming of a Brahmo Narayan‟s son, who succeeded his ruler to contribute to the cause of father in 1911, seems to have Hindu ritual worship? It may be

60 May, June & July 2013 The Indian Messenger noted that the Maharaja‟s father Gajendra Narayan was disgraced and proclaimed Brahmoism as the state banished from the state, his religion but never sought to restrict hereditary and personal properties or in any way interfere with the confiscated. Savitri Devi states, it religious beliefs and persuasions of was a conspiracy hatched by some his subjects. (He even allowed court officials (no name is lecture tours of firebrand Hindu mentioned) in order to arrest the missionaries like Krishna Prasanna spread of Brahmoism in the state, Sen and Sasadhar Tarkachuramoni in and also to stall career advancement his state.14 Maharaja Raj Rajendra of her boys. She also indicates Narayan would not do anything of Maharaja ‟s the kind.) According to one local involvement in all this.16 One informant, protest from the Hindus, wonders who would be those especially the Brahman scholars and officials given the fact that the priests, made Raj Rajendra Narayan majority of state officials in those abandon his plan.15 What other days happened to be Brahmo or measures he adopted to extirpate Brahmo sympathizers. But, of idolatry, we are not to know,. Not course, Brahmos too were that he got enough time to proceed susceptible to human weaknesses. with his plans, if there was any. He There could be vested interest, died in 1913 leaving the gaddi to his jealousy and rivalry. (Or, one can say younger brother Jitendra Narayan, that faith and profession are two another initiated Brahmo. different things. Had not Kalika Das Maharaja Jitendra Narayan‟s reign Dutt, a practicing Brahmo, „planned (1913-22) followed by his wife‟s out very carefully that it was most Regency rule (1923-1936) proved far necessary‟ for Maharaja Nripendra from conducive to the propagation of Narayan to marry again because in Brahmoism. One very significant four years Maharani Sunity gave occurrence in the early years of birth to only one male child?17 As Jitendra Narayan‟s reign was an the Dewan of the state he had to allegedly graft theft case brought think about royal succession, one against the eldest son of Kumar could argue, of course.) Gajendra Narayan, the secretary of Undoubtedly, officials, whoever they the Nababidhan Samaj. Kumar were, could hardly afford to take such steps without the tacit support 61 May, June & July 2013 The Indian Messenger of the Maharaja. However, the Maharani Indira‟s disregard for mystery about the Maharaja‟s Brahmo sentiments and belief. motives does not go away. The It is hardly possible that the anecdote Maharaja was an initiated Brahmo that follows will ever find mention in and Kumar Gajendra Narayan, the any record of history. But there is no standard bearer of Nababidhan in reason to dismiss it as a piece of old Cooch Behar was his father‟s cousin gossip. Dowager Maharani Sunity and husband of his mother‟s doting once invited her Arya Nari Samaj sister. Was it then fallout of a kind of sisters to the palace to introduce her kinship jealousy, a kind of family newly wed daughter-in-law to them. quarrel? There were members of Maharani Indira entered into her other branches of the royal family, illustrious mother-in-law‟s parlour who might have felt uneasy with the carrying a Ganesha idol. She placed preponderance of one family, the the idol at the centre of the room, family of Kumar Gajendra Narayan. and then courteously saluted the Or, there was a change of heart of Arya Nari Samaj ladies. A symbolic the Maharaja under the influence of act indeed! This author‟s his wife Maharani Indira, the grandmother, Kumudendu‟s daughter of the powerful Hindu ruler daughter, could never hide her of Baroda? There are reasons to indignation at what she thought an believe that the new Maharani outrageous behaviour of the nurtured a kind of animosity towards Maharani, whenever she related to Brahmoism and perhaps she later this incident. This author‟s mother, patronized the powerful priestly class with her apparent dislike of the and the anti-Brahmo Hindu subjects, Brahmos, seemed rather amused who did not take kindly to the advent whenever she repeated this old story of Brahmoism in Cooch Behar. This heard from her mother-in-law. author‟s great-grandmother Perhaps this was exactly how Cooch Kumudendu Devi (a poet, an Behar‟s Hindu populace reacted at acclaimed contributor to Paricharika, that time. They were amused and a member of Cooch Behar Arya Nari then they found they had a strong Samaj, and a singer of ally within the royal family in their Brahmosangeet in religious anti-Brahmo crusade. assemblies) was a witness to young

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Was there then a link between sister Savitri‟s family had to suffer? Maharani Indira‟s apparent anti- Or, was she referring to the very fact Brahmo stance and Sunity Devi‟s of her forced self-exile from her departure from Cooch Behar? Sunity state, which meant the end of Devi became an occasional visitor in Brahmo enterprise in the state? her own state since the untimely To go back to Cooch-Behar Brahmo demise of Raj Rajendra Narayan, her Samaj. Presumably, the Nababidhan first-born (1911). Finally, in 1928 Samaj suffered a huge setback at the she left for England. She did return exile of Kumar Gajendra Narayan. to India, not to Cooch-Behar, and But it is not to suggest that it was died at a Railway hotel in Ranchi in closed down. The leadership was 1932. From England she used to now assumed by Sunity Devi‟s third write to Kumudendu (as she did son Maharajkumar „Victor‟ whenever she was out of Cooch- Nityendra Narayan, another initiated Behar). Two of such letters survive Brahmo. He became the secretary of and will be published shortly in a the Nababidhan Samaj. Nityendra Bengali journal. Here is an extract Narayan was a man of many (done into English by the present qualities. But unfortunately some author): “Your letter like a painting aspects of his character rendered him brought before my eyes the happy most unsuitable as a leader of the scenes of the past. The black of grief Brahmo Samaj, even if he was a true and pain doesn‟t touch it, joy and believer. A mishap in his personal smile light up every face. What life soon proved detrimental to the happiness filled my days in Cooch Samaj. It discredited the Brahmos. Behar! Bliss of heaven and high Nityendra Narayan‟s wife Nirupama happiness of this world gave Devi, a poet and the editor of completion to my life. The sittings of Paricharika (New Series) walked out Arya Nari Samaj in the Ashram were of the marriage. It can be conjectured full of joy. Why this had to happen – (Nirupama Devi does not provide such terrible changes in such short a details in her autobiographical time?” What were those „terrible sketch18) that she, a daughter of a changes‟, one wonders. Was Sunity Brahmo gentleman, could not Devi referring to the sad demises of compromise with what can be called her husband and three of her sons? moral deviations of her princely Was she referring to the disgrace her 63 May, June & July 2013 The Indian Messenger husband. The conservative Hindu Narayan died in London his ashes society of Cooch Behar was not were brought to India and immersed shocked. Had not they always known in the Ganga at Benaras. Jitendra that the Brahmos were the destroyer Narayan‟s mortal remains were not of sanatan dharma? Who else, if not buried at the palace ground, where a woman of the mlechcha Brahmo the samadhis of Maharaja Nripendra community, could desert her Narayan and his two sons, Maharaja husband and secure divorce? Not Raj Rajendra Narayan and that the Brahmo and Brahmo Maharajkumar (d. Sympathizers took kindly to the fact, 1920) existed. The sraddha to be fair. Desertion and seeking ceremony of the late ruler was divorce were certainly not what was performed according to strict Hindu expected of an Arya Nari. shastric rules. And finally in 1924 Nirupama‟s conduct attracted the samadhis of the Cooch Behar criticism of the Arya Nari Samaj royals were removed from the palace ladies. Kumudendu attended a ground and relocated at meeting where the ladies Keshabashram, originally planned as commented: Rani Nirupama Bharat- a meditation centre.19 With the narir mukh hasalen - Rani Nirupama departure of Nityendra Narayan, has brought disgrace to Indian Cooch Behar Nababidhan Samaj lost womanhood. (It is a pity Kumudendu the last of its royal patrons. Sunity did not write her autobiography.) Devi had left Cooch-Behar even Sometimes after the divorce (c. earlier, Maharaja Raj Rajendra 1924-25) Nityendra Narayan left Narayan and Maharajkumar Hitendra Cooch Behar for good and settled Narayan, two Brahmo believers were down in England. He had resigned dead. Now the last link between the from the Regency Council. It cannot Nababidhan Samaj and Cooch-Behar be ascertained why he left Cooch royal family was severed. From this Behar. Did it have something to do point of time the Samaj continued to with the Dowager Maharani Indira exist among an apathetic mass of and her policies? There are orthodox Hindu population and an indications that the Maharani had indifferent, if not hostile, durbar. already started to Hinduise the royal And by the next decade it became family. When Maharaja Jitendra history.

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Not that the Regency Council The Nababidhan Mandir continued discontinued endowments to the to exist, prayers were held, Nababidhan Mandir. Nor did it ban Maghotsab was celebrated, till the Brahmo congregation. Cooch Behar late 1970s. But the number of continued to remain, officially at Brahmo believers continued to least, a Brahmo state till the end decrease. (Of course, that was not (1949), when it was merged with the unique to Cooch Behar. The number Indian Union. Maharani Indira‟s of Brahmos dwindled everywhere much too anglicized son, the future since the beginning of the last Maharaja of century.) What happened to the Cooch Behar perhaps remained a residents of Bidhanpalli (the name Brahmo, if only in name. When originated from Nababidhan), the Maharaja Jagaddipendra Narayan‟s small colony of the practicing earthly body was laid in the Durbar Brahmos of the town? Why not even Hall at (1970), a single Brahmo family settled down relates Asim Amed, Binit Kumar in Cooch Behar? The miniscule Mukhopadhyaya conducted a ritual Brahmo population of the state Brahmo service.20 almost invariably belonged to the (Mukhopadhyaya was the resident non-indigenous Bengali community, acharya of Nababidhan Mandir..) who came because the place offered One finds Maharaja Jagaddipendra opportunities for jobs. They, it may Narayan‟s samadhi at be conjectured, left Cooch Behar Keshabashram, as well as the when the period of service ended. samadhi of his nephew and successor But how come not a single person Maharaja Virajendra Narayan (died chose to stay back? Does it have a 1992) along with Maharaja connection with Cooch Behar‟s , Raj Rajendra general apathy to Brahmo Samaj? Narayan, Maharajkumar Hitendra (Usha Kumar Das, an illustrious Narayan and Maharajkumari Prativa teacher of Jenkins School and an Devi. Brahmo Maharaja Jitendra archetypal Brahmo lived in the town Narayan‟s ashes were immersed in till the 1960s. He was probably an the Ganga, we know. What happened adherent of Sadharan Brahmo Samaj. after Nityendra Narayan‟s death? Did he leave Cooch Behar at some point of time or lived there till his end? This author regrets that she had 65 May, June & July 2013 The Indian Messenger not kept notes of those events which Sadharan Brahmo Samaj Library happened before the eyes of her elders and were often recounted by Sadharan Brahmo Samaj Library is them.) offering the following services at present:  Free Reading Room Service Came a time, in the 1970s, when Anyone can avail the service during Mukhopadhyaya‟s family was the the Library timing. only initiated Brahmo family in  Digital Imaging Services Cooch Behar. Anusthanik, Readers can avail this service with a requisition for the selective pages. uninitiated, (of course they could be Digital images as per requisition are called Brahmo only because of their processed in PDF/JPG/TIFF format cultural moulding), like this author‟s and delivered on CD/DVD to the reader. grandmother and her son, would  Digital Imaging Print Services sometimes join prayers. Then it Those readers who only require a print stopped. One hardly knows when copy of selected pages may avail this and why Mukhopadhyaya left Cooch service. Digital images of the selected pages are processed and printed on Behar and how Cooch Behar‟s plain paper. Brahmo past was obliterated from  Audio Transcriptions collective memory. Selected pages are recorded as audio transcription and delivered to the Mukhopadhyaya‟s memoirs, if reader on CD/DVD in MP3 format. recorded, could have been an  Fumigation Facility important source of history because The library has its own fumigation facility for its books and manuscripts. in Cooch Behar his father Kedarnath Any individual or organisation can also was the priest of the Nababidhan avail this facility for their books and Samaj before him and his mother documents. Monorama was an active member of  Hiring for Events Seminers or group lectures may be the Arya Nari Samaj. Kedarnath allowed to be hosted by other Mukhopadhyaya was one person organisations. who witnessed some of the most A recurring or one time donation of your glorious time of Brahmo activities in choice will make an easy and sustainable the state. How indifferent we are impact, and enables us to keep services for when it comes to taking note of readers and to maintain this historic library history in the making. For further information visit our website: library.thesadharanbrahmosamaj.org

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Notes and references: Kopf, op. cit. p. 328 1. David Kopf, The Brahmo Samaj Dindayal Chaudhuri, and the Shaping of modern Indian Nripendrasmriti, Calcutta, 1915 Mind, Princeton, 1979, pp. 327-28 (rep,1990), p. 68 2. See Jogananda Das‟s article in Sunity Devi, Autobiography of an Studies in Bengal Renaissance, 2002 Indian Princess, London, 1921 edition, p. 430. It would be an (rep.1995), p. 180-181 exaggeration that the Brahmo Khan Chaudhuri Amanatullah movement in the late 1870s was Ahmed, Kochbiharer Itihas Pratham perceived as a threat to the British khanda, Cooch Behar, 1936 (rep. Indian Empire. 1990), p. 289 3. Gautam Neogy‟s Editorial Notes in Interview with Himadri Shankar Sivanath Sastri, Atmacharit, Bhattarcharya, Cooch-Behar 2003. Calcutta, 1982 (rep. 1991), p.519 Also indicated in Savitri Devi, p. 96 See Sivanath Sastri, History of the Interview with Himadri Shankar Brahmo Samaj, Calcutta, 1993 (rep.), Bhattarcharya, Cooch-Behar 2003. It p. 535 and p. 541 would be useful to enquire if such Swapan Kumar Roy, Prachin royal proclamation was ever issued. Kochbiharer Sampurna Itibritta, See Savitri Devi, pp.107-117 Kolkata, 1413 (B.S.), p. 215 Sunity Devi, p. 90 W.W. Hunter, A Statistical Account of Bengal Vol. X, London. 1876 See Ekshan Sharodiya Number 1401 (rep.1974), p. 358 (B.S.) Kopf, op. cit., p.328 Roy, op. cit. p.296, Harendra Narayan Chaudhuri, Interview with Asim Amed, Kolkata, Cooch-Behar State and its Land 2008 Revenue Settlement, Cooch Behar, 1903, p.437 Savitri Devi, Swargiya Kumar Gajendra Narayan, Calcutta, 1928, pp. 62-63

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Theism as Universal Religion Sivanath Sastri Ours is Universal Religion. But the fundamental laws, that govern them question that will naturally occur to a and interpret them. Secondly, it is thoughtful mind is, can there be such necessary to distinguish between the a thing as Universal Religion? essentials and non-essentials in Religion by its very nature is local, religion. The forms and rituals of national and traditional. We are all religion, however important in the familiar with the local and national eyes of men, are non-essential to it, aspects of religion; but Universal in this sense that they are different in Religion is yet a dream and an idea. different races, and change with the But is there any likelihood of that progress of time. But yet it must be dream being ever realized? That is acknowledged that religion, at least the question. In order to understand in its social aspect, cannot exist that question well, it is necessary to without some forms. Why religion enter into a discussion of the main alone? It is in the nature of the characteristics of religion, and into instinctive impulses of the human the consideration whether those mind to symbolize themselves in characteristics can ever appertain to external acts. For an example we a universal faith like theism. may refer to the sexual instinct in man, which has symbolized itself In the first place religion must be into different forms of matrimony in distinguished from theology. different communities. Or I may Religion like language comes first; mention man‟s aesthetic faculty or and theology like grammar comes his love of harmony which are afterwards. Men are religious before equally instinctive and which in they know what laws of intellectual society have organized themselves life they are fulfilling thereby. into schools of painting and music, Religious phenomena, like every into art galleries and musical other phenomenon in nature happen concerts. As men crystallize into without the least reference to their settled societies the external acts of science; which comes afterwards and religion, by reason of social imitation tries by processes of analysis and and adoption become usages and synthesis to discover certain customs. Thus the form of religion

68 May, June & July 2013 The Indian Messenger become national and traditional. At their habitual ancestor-worship and this stage men are born in them and corresponding undue regard for the grow with them. To them religion past. Whatever the reason may be becomes associated with some or we, as a nation, are very loath to other current forms, and it becomes change. Our systems of caste and of hard for them, afterwards, to believe the joint family, our social usages, that it can ever exist apart from these the very constitution of our tribal forms. Thus the Hindus believe that brotherhoods, tend to deprecate it cannot exist apart from image change. Ours is a social machine that worship, the Christians believe it crushes all individualism and makes cannot exist without baptism and the conformity the highest of virtues; - sacrament, the Mohammedans yet this solid rock-like conservatism believe it cannot live without the five of the people has not been able to nomazes, the utterance of the prevent altogether great changes in formula of worship, and the roja and their religious form. The current other festivals. From these popular forms are not those that obtained in convictions there have sprung ancient times. How many waves of endless polemical contests, and even new ideas have passed over the land. sanguinary wars, whenever some Since the days of Buddhism, almost existing forms of religion have been innumerable sects have been formed assailed by a new generation of in the bosom of the national faith. daring reformers. It is an old old The non-Aryan aborigines, the story which has been repeated in neighboring races drawn into every land and amongst all settled commercial intercourse with us, the communities of men. Yet in spite of conquering nations who have found that polemical conflict the forms of a home in this country, all have religion have gone on changing, all contributed something which has the same, till no two ages have worn altered the character of the national the same aspects. faith.

This shifting character of the forms This tendency of the forms of of religion is nowhere more manifest religion to change is remarkable than in this country. The Hindus of even in faiths guarded by infallible India, of all races, have been most authority. Even sects who have conservative. This is perhaps due to earnestly contended for the infallible 69 May, June & July 2013 The Indian Messenger literary inspiration of a book, or a Government. Up to a very recent synod of men, have not been able to period of history men had the notion escape it. God has endowed the mind that anything like government could of man with the right of private not exist without a divinely judgment, and no fetters invented by authorized monarch to rule over a churches, or synods, or books have nation. But modern democracies been found to be equal to the task of have proved, and will still more altogether restraining it. satisfactorily prove in the future, that all real government is self- This leads us to the consideration of government; and that people another significant fact that religion, themselves are the proper trustees of though associated in almost every their political interests. Similarly, a instance with infallible authority, is day is coming when there will come not necessarily dependent upon it. the conviction that men can be Men, by a natural mistake, are led to religious, virtuous and true without suppose that religion cannot exist any infallible authority to regulate without authority. In ancient India their conduct. Nay the new the definition of infidelity was this- conviction that is taking possession an infidel is he who does not believe of the minds of thoughtful men is in the Vedas. Similarly in the West it that spiritual liberty alone is the is still believed by good Christians essential condition of all real that an infidel is he who does not spiritual progress. Without it there believe in the Bible. Yet during may be outward conformity, or recent years, Biblical criticism has external discipline and regulation considerably shaken men a belied in conduct but no true spiritual life. As the literary inspiration of the book, flight for a bird is of impossible and the conviction is dawning upon without the space to receive that the minds of men, that, religion has a fight, so the exercise of true love of far more substantial and lasting basis God is impossible without spiritual than a book complied from records freedom. Accordingly we must get of different periods of history. religion free of all infallible authority Instead of the Bible explaining whether vested in bodies of men or religion the true view is that religion books, considering it as a chain explains the Bible. A parallel case is forged for enslaving the human soul to be found in men‟s notions about 70 May, June & July 2013 The Indian Messenger and making it unfit for the exercise habitual with him. Men in their of true love of God. doubts and difficulties will ever turn to those who are spiritually advanced But some doubting critics would for lessons from the lives of saints perhaps ask, whether by removing and sages gone before ; - lessons of authority we are not throwing the self-renunciation for instance from soul open to harassing doubts, and the life of Buddha, of filial trust from insuperable difficulties. In the that of Christ, of ardent love from absence of some guidance to go by that of Chaitanya and so forth. Let us men will be thrown broadcast on thank this our modern theism for spiritual uncertainties and will have extending the sphere of spiritual no better resources left them for their inspiration. Whilst sectarian religions salvation than the different moving in special grooves, have shut conjugations of the verb „to think‟, up the Supreme Being‟s revelation in as it was once observed by a accredited channels, this theism of Christian writer. It may be pointed ours teaches us to see the operation out however, that believers in of the Divine spirit everywhere, infallible books are no less harassed wherever man has truly sought him by doubts and difficulties relating to and has tried to told communion with different interpretations of their him. texts. It is no good to have an infallible book unless we have an Let it be understood clearly, that in infallible interpreter also. saying all this we are not fighting against the authority of books or of Those who reason in this way, forget sages and saints; far from it. In every that the Supreme Being is enthroned department of our life, our in the human soul, that through all convictions are being daily his doubts and difficulties men is strengthened by the experience of truly searching for him, that the those who have gone before us. But spiritually good and great will surely there authority means the tallying of and necessarily attract him, and that two experiences, the individual however setting aside external experience first and the voice, yes, authority, man will not and cannot, coming from the remote ages lay aside his old reverences that have afterwards. In religion it is made hero-worship natural and something more ; it is the inspiration 71 May, June & July 2013 The Indian Messenger and the communication of light recognized prophets revelation in which enables the individual soul to some special manner is confined to apprehend truth. But everywhere it is one man and he is set up as ideal for the light of the individual soul on whole humanity. The argument is put which it is to stand; - a truth forward, that in an important matter beautifully represented in a passage like man‟s spiritual progress and of the Yogbashista, where it is said, salvation how can men go on without “Proper authority lies in the harmony a divinely appointed ideal before between individual conviction, good them. Those who advance that scripture, and a spiritual guide”. argument forget for the moment that Mark here the author lays down – the Supreme Being has placed before Individual conviction first, by which men not one but many ideals; and he judges the other two. But it is sad, they have to choose there, from very sad, to reflect how the sanctity according to their spiritual needs and of spiritual freedom, in matters of endowments. Nowhere, in the faith and religious life, has been domains of knowledge and of human often and often invaded by the endeavour, there is such a fixity of sectarian religions of the world. one ideal and one path; why should this department of human progress Here I am incidentally drawn into the alone be singled out as the one, consideration of certain fatally where universal conformity is erroneous characteristics of all wanted ? All men have not the same sectarian religions. As their first spiritual gifts, some are meditative, characteristic they begin by denying some critical, some emotional, some the Universality of Devine secretive, some gregarious some full revelation. They say God has of love of man, and so forth. Why mysteriously and miraculously should they all be cast into the same revealed. His will to a particular mould, and be asked to curb and man, or set of men, and it is by curtail themselves to suit one ideal. following him or them alone that Will any sane person ever propose to men can find the right path. Even in transplant a man like the late those cases where other participators Maharshi Debendra Nath Tagore and of revelation are admitted, as in one like the late George Muller of Manommedanism, which accords Bristol to each other‟s places? No, that privilege to some other no ! men will have different spheres 72 May, June & July 2013 The Indian Messenger and will follow different ideals tribes of men in ancient times were according to the difference of their so much apart from each other and spiritual gifts. Religion should be so ignorant about each other‟s ways broad and catholic enough to include that each naturally considered its all and to give countenance to all. In own good things as a special these matters its conduct should be possession, denied to other races. guided by the old familiar Roman Thus arose the sectarian distinctions Catholic principle, - in things between Aryans and non-Aryans, essential unity, in things non- Jews and Gentiles, Christian and essential liberty, in all things charity. Heathen, Moslem and Kafirs etc. But the progress of civilization, and of To set up only channel of Divine international studies have brought communication and to call it the into the field new forces, which expression of the whole mind of God inevitably tend to alter that sectarian is something like the people living in view of Divine things. The sacred a lower deck of a steamer literature of different nations has considering the draught to air been studied and the course of coming of them through a particular development of religious ideas funnel as the whole atmosphere! The amongst all races, has been marked, Supreme Being has chosen many and the conviction is daily channels of communication for the strengthening in the minds of men, moral and spiritual education of that “of a truth God is no respector mankind. The Bhagabat says of persons. But in every nation he “innumerable are the incarnations of that feareth him and worketh the Supreme Being, immanent in righteousness is accepted with Him.” matter and mind.” Each great man With this dawning of the great truth who has earnestly sought and found of the universality of Divine Him, is a fragment of that Divine revelation will be laid the incarnation and is thereby a channel foundations of Universal Religion. of Divine communication. But I must hasten to note some characteristics of sectarian religion. The common error of all sectarian faiths arose from the fact, that they had their origin in the old tribal To be continued … jealousies of the primitive times. The 73 May, June & July 2013 The Indian Messenger

P. NARASIMHAM - A Dedicated progressive social and religious Soul movements in Andhra Pradesh. K.Sarojinidevi & P. Sesharao He had the good fortune of receiving training in Sadhan Asram, Calcutta Sri Palaparti Narasimham born on for a period of one year, during October 10 1885 at Bapatala in which he studied Bengali and Andhra Pradesh was attracted to the Brahmo literature in Bengali. This Brahmo Samaj very early in life and enabled him later to render into having once embraced the faith of Telgu, such monumental religious his choice, he stood firm by its works as Brahma Dharma of principles, in thought word and deed. Maharshi Devendra Nath Tagore and Severe and painful as it had been, other books. During his stay at social ostracism did not deter him Calcutta he made a through study of from the pursuit of his firm resolve. the main religious of the world, Undaunted by the severe tests of which not only helped him to the poverty and privation it entailed, he develop a universal and catholic chose the life of a Brahmo outlook, but also enabled him to Missionary, in preference to a present the Brahmo Samaj as a lucrative job in the Revenue universal religion to the public. Sri P. Department which he resigned with Narasimham had the unique no regrets as a young man. Even the distinction of being the accredited teacher‟s life had no attraction for Brahmo Missionary of the Sadharan him, though he could earn a very Brahmo Samaj, allotted to Andhra good reputation as an impressive Pradesh. teacher, in which capacity he served but for a few years, before he finally „Brahma Matamu‟, „Uttama responded to the call of Brahmo Vuvahamu Bhaktanjali‟, Mission. „Bhagavatkadha‟, „Brahmadharmanushtan Paddhati‟, As one of the founder members of and „Matamu-Viswasamu‟ are some the Andhra Brahmo Sadhan Asram of his other important religious at Kakinada, as the Editor of works in Telugu, besides his “Dharma Sadhani” a religious translation into Telgu of Maharshi journal dedicated to the service of Devendranath Tagore‟s Brahma the Brahmo Samaj for over half a Dharma. century, and as the prime moving force behind the Prarthana Samaj at Andrapradesh lost this devout Guntur, which owes its very worker who dedicated his life for the existence and even its present propagation of the principles of the th building to his untiring efforts in no Brahmo Samaj on 27 April 1965. small measure, he left an indelible Blessed is the life of this servant of and lasting impression on the God. 74 May, June & July 2013 The Indian Messenger

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