Ram Mohan Roy

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Raja Ram Mohan Roy

Raja Ram Mohan Roy is regarded as the Father of the Indian

Renaissance
Native name

22 May 1772

Born

Radhanagar, Bengal Presidency, British

India

Died

27 September 1833 (aged 61)

Stapleton, Bristol, England

Cause of death Meningitis

Nationality
Other names

Known for

Title
Successor

British Indian
Herald Of New Age
Bengal Renaissance, Brahmo Sabha
(socio, political reforms)
Raja
Dwarkanath Tagore

Religion

Hinduism

Parent(s)

Ramakant Roy & Tarini Devi

Raja Ram Mohan Roy (Bengali: ; 22 May 1772 27 September 1833) was the
founder of the Brahmo Samaj[1], which engendered the Brahmo Samaj, an influential socioreligious reform movement. His influence was apparent in the fields of politics, public
administration and education as well as religion. He was known for his efforts to establish the
abolishment of the practice of sati, the Hindu funeral practice in which the widow was
compelled to sacrifice herself in her husbands funeral pyre in some parts of Bengal. What is
not so well known is that Roy protested against the East India Company's decision to support
vernacular education and insisted that English replace Sanskrit and Persian in India. It was he
who first introduced the word "Hinduism" into the English language in 1816. For his diverse
activities and contributions to society, Raja Ram Mohan Roy is regarded as one of the most
important and contentious figures in the Bengali renaissance. His efforts to protect Hinduism
and Indian rights and his closeness with the British government earned him the title "The
Father of the Indian Renaissance".

Contents
[hide]

1 Early life and education (17721796)

2 Impact

3 Christianity and the early rule of the East India Company (17951828)

4 Middle "Brahmo" period (18201830)

5 Life in England (18311833)

6 Religious reforms
o 6.1 Social reforms
o 6.2 Educationist
o 6.3 Journalist

7 Mausoleum at Arnos Vale

8 Bristol honours Ram Mohan Roy

9 See also

10 References

11 External links

Early life and education (17721796)[edit]

Ram Mohan Roy was born in Radhanagar, Arambagh subdivision, Hooghly District, Bengal
Presidency, in 1772, into the Rarhi Brahmin caste.[2] His father Ramkanta was a Vaishnavite,
while his mother Tarinidevi was from a Shivaite family. This was unusual - Vaishnavite did
not marry commonly Shivaite at the times.
Thus one parent prepared him for the occupation of a scholar, the sastrin, the other
secured for him all the worldly advantage needed to launch a career in the laukik or
worldly sphere of public administration. Torn between these two parental ideals from
early childhood, Ram Mohan vacillated the rest of his life, moving from one to the
other and back.[3]
Ram Mohan Roy was married three times, which fell in the strict framework of his
polygamous and caste customs. His first wife died early in his childhood. He conceived two
sons, Radhaprasad in 1800 and Ramaprasad in 1812 with his second wife, who died in 1824.
Roy's third wife outlived him.
Ram Mohan Roy's early education was controversial. The common version is "Ram Mohan
started his formal education in the village pathshala where he learned Bengali and some
Sanskrit and Persian. Later he is said to have studied Persian and Arabic in a madrasa in
Patna and after that he was sent to Benares (Kashi) for learning the intricacies of Sanskrit and
Hindu scripture, including the Vedas and Upanishads. The dates of his sojourn in both these
places is uncertain. However, the commonly held belief is that he was sent to Patna when he
was nine years old and two years later to Benares."[3]

Impact[edit]
Ram Mohan Roy's impact on modern Indian history was a revival of the pure and ethical
principles of the Vedanta school of philosophy as found in the Upanishads. He preached the

unity of God, made early translations of Vedic scriptures into English, co-founded the
Calcutta Unitarian Society and founded the Brahma Samaj. The Brahma Samaj played a
major role in reforming and modernising the Indian society. He successfully campaigned
against sati, the practice of burning widows. He sought to integrate Western culture with the
best features of his own country's traditions. He established a number of schools to popularize
a modern system (effectively replacing Sanskrit based education with English based
education) of education in India. He promoted a rational, ethical, non-authoritarian, thisworldly, and social-reform Hinduism. His writings also sparked interest among British and
American Unitarians.

Christianity and the early rule of the East India Company

(17951828)[edit]
During these overlapping periods, Ram Mohan Roy acted as a political agitator and agent,
representing Christian missionaries[4] whilst employed by the East India Company and
simultaneously pursuing his vocation as a Pandit. To understand fully this complex period in
his life leading up to his eventual Brahmoism needs reference to his peers.
In 1792, the British Baptist shoemaker William Carey published his influential missionary
tract, An Enquiry of the obligations of Christians to use means for the conversion of heathens.
[5]

In 1793, William Carey landed in India to settle. His objective was to translate, publish and
distribute the Bible in Indian languages and propagate Christianity to the Indian peoples.[6] He
realized the "mobile" (i.e. service classes) Brahmins and Pundits were most able to help him
in this endeavor, and he began gathering them. He learnt the Buddhist and Jain religious
works to better argue the case for Christianity in the cultural context.
In 1795, Carey made contact with a Sanskrit scholar, the Tantric Hariharananda Vidyabagish,
[7]
who later introduced him to Ram Mohan Roy, who wished to learn English.
Between 1796 and 1797, the trio of Carey, Vidyavagish and Roy fabricated a spurious
religious work known as the "Maha Nirvana Tantra" (or "Book of the Great Liberation")[8] and
passed it off as an ancient religious text to "the One True God", actually the Holy Spirit of
Christianity masquerading as Brahma. Carey's involvement is not recorded in his very
detailed records and he reports only learning to read Sanskrit in 1796 and only completed a
grammar in 1797, the same year he translated part of The Bible from Joshua to Job, a massive
task.[9] (The explanation later given by Ram Mohan Roy to his family concerning his
whereabouts during this period is that he went to "Tibet", then as far away as "Timbuktoo").
For the next two decades this document was regularly augmented.[10] Its judicial sections were
used in the law courts of the English Settlement in Bengal as Hindu Law for adjudicating
upon property disputes of the zamindari. However, a few British magistrates and collectors
began to suspect it as a forgery and its usage (as well as the reliance on pundits as sources of
Hindu Law) was quickly deprecated. Vidyavagish had a brief falling out with Carey and
separated from the group, but maintained ties to Ram Mohan Roy.[11] (The Maha Nirvana
Tantra's significance for Brahmoism lay in the wealth that accumulated to Ram Mohan Roy
and Dwarkanath Tagore by its judicial use, and not due to any religious wisdom within,
although it does contain an entire chapter devoted to "the One True God" and his worship.)

In 1797, Ram Mohan reached Calcutta and became a "banian" (moneylender), mainly to
impoverished Englishmen of the Company living beyond their means. Ram Mohan also
continued his vocation as pundit in the English courts and started to make a living for
himself. He began learning Greek and Latin.
In 1799, Carey was joined by missionary Joshua Marshman and the printer William Ward at
the Danish settlement of Serampore.
From 1803 till 1815, Ram Mohan served the East India Company's "Writing Service",
commencing as private clerk "munshi" to Thomas Woodroffe, Registrar of the Appellate
Court at Murshidabad[12] (whose distant nephew, John Woodroffe also a Magistrate and
later made a rich living off the spurious Maha Nirvana Tantra under the pseudonym Arthur
Avalon).[13] Roy resigned from Woodroffe's service due to allegations of corruption. Later he
secured employment with John Digby, a Company collector, and Ram Mohan spent many
years at Rangpur and elsewhere with Digby, where he renewed his contacts with
Hariharananda. William Carey had by this time settled at Serampore and the old trio renewed
their profitable association. William Carey was also aligned now with the English Company,
then headquartered at Fort William, and his religious and political ambitions were
increasingly intertwined.[14]
The East India Company was draining money from India at a rate of three million pounds a
year in 1838. Ram Mohan Roy was one of the first to try to estimate how much money was
being driven out of India and to where it was disappearing. He estimated that around one-half
of all total revenue collected in India was sent out to England, leaving India, with a
considerably larger population, to use the remaining money to maintain social wellbeing.[15]
Ram Mohan Roy saw this and believed that the unrestricted settlement of Europeans in India
governing under free trade would help ease the economic drain crisis.[16]
At the turn of the 19th century, the Muslims, although considerably vanquished after the
battles of Plassey and Buxar, still posed a formidable political threat to the Company. Ram
Mohan was now chosen by Carey to be the agitator among them.[17]
Under Carey's secret tutelage in the next two decades, Ram Mohan launched his attack
against the bastions of Hinduism of Bengal, namely his own Kulin Brahmin priestly clan
(then in control of the many temples of Bengal) and their priestly excesses.[10] The social and
theological issues Carey chose for Ram Mohan were calculated to weaken the hold of the
dominant Kulin class (especially their younger disinherited sons forced into service who
constituted the mobile gentry or "bhadralok" of Bengal) from the Mughal zamindari system
and align them to their new overlords of Company. The Kulin excesses targeted include sati
(the concremation of widows), polygamy, idolatory, child marriage and dowry. All causes
were equally dear to Carey's ideals.
Roy's contemporary biographer records:
"In 1805 Rammohun published Tuhfat-ul-Muwahhidin (A Gift to Monotheists) an
essay written in Persian with an introduction in Arabic in which he rationalised the
unity of God. Being published in Persian, it antagonised sections of the Muslim
community and for the next decade Rammohun travelled to serve with John Digby of
the East India Company as munshi and then as Diwan. His English and knowledge of
England's Baptist Christianity increased tremendously. He also cultivated friendship

in a Jain community to better understand their approach to Hinduism, rejecting

priesthood which for long in Bengal demanded bloody ritual sacrifices and God
itself.
"In 1815 after amassing large wealth, enough to leave the Company, Rammohun
resettled in Calcutta and started an Atmiya Sabha, as a philosophical discussion circle
to debate monotheistic Hindu Vedantism and like subjects. Rammohun's mother,
however, had not forgiven him and ironically from 1817 a series of lawsuits were
filed accusing Rammohun of apostasy with the object of severing him from the family
zamindari. Rammohun countered denouncing his family's practice of sati[18] where
widows were burned on their husband's pyres so that they laid no claim to property
via the British courts. 1817 was also the year when Rammohun was alienated from
Hindu zamindars in an incident concerning the Hindu (later Presidency) College
involving David Hare. Hindu public outrage in 1819 also followed Rammohun's
triumph in a public debate over idolatry with Subramanya Shastri, a Tamil Brahmin.
The victory, however, also exposed chinks in Rammohun's command over
Brahmanical scripture and Vedanta whose study he had somewhat neglected. The
trusted younger brother of Hariharanda, a Brahmin of great intellect Ram Chunder
Vidyabagish was brought in to repair the breech and would be increasingly identified
as Rammohun's alter-ego in matters theological for the rest of Rammohun's life
especially in matters of Bengali concern and language. By now it was suspected (but
never established) that Carey and Marshman were behind Rammohun's English
works, a charge repeatedly made by the Hindu zamindars. From time to time
Dwarkanath Tagore a young Hindu Zamindar had been attending Sabha meetings and
he privately persuaded Rammohun (financially reduced by lawsuits and in constant
danger from Hindu assassins) to disband the Atmiya Sabha in 1819 and instead be
political agent for him."
From 1819, Rammohun's battery increasingly turned against Carey and the Serampore
missionaries. With Dwarkanath's munificence he launched a series of attacks against
Baptist "Trinitarian" Christianity and was now considerably assisted in his theological
debates by the Unitarian faction of Christianity." [19]

Middle "Brahmo" period (18201830)[edit]

This was Ram Mohan's most controversial period. Commenting on his published works
Sivanath Sastri writes:[20]
"The period between 1820 and 1830 was also eventful from a literary point of view, as will
be manifest from the following list of his publications during that period:

Second Appeal to the Christian Public, Brahmanical Magazine - Parts I, II and

III, with Bengali translation and a new Bengali newspaper called Sambad
Kaumudi in 1821;

A Persian paper called Mirat-ul-Akbar contained a tract entitled Brief Remarks

on Ancient Female Rights and a book in Bengali called Answers to Four
Questions in 1822;

Third and final appeal to the Christian public, a memorial to the King of
England on the subject of the liberty of the press, Ramdoss papers relating to

Christian controversy, Brahmanical Magazine, No. IV, letter to Lord Arnherst

on the subject of English education, a tract called "Humble Suggestions" and a
book in Bengali called "Pathyapradan or Medicine for the Sick," all in 1823;

A letter to Rev. H. Ware on the " Prospects of Christianity in India" and an

"Appeal for famine-smitten natives in Southern India" in 1824;

A tract on the different modes of worship, in 1825;

A Bengali tract on the qualifications of a God loving householder, a tract in

Bengali on a controversy with a Kayastha, and a Grammar of the Bengali
language in English, in 1826;

A Sanskrit tract on "Divine worship by Gayatri" with an English translation of

the same, the edition of a Sanskrit treatise against caste, and the previously
noticed tract called "Answer of a Hindu to the question &c.," in 1827;

A form of Divine worship and a collection of hymns composed by him and his
friends, in 1828;

"Religious Instructions founded on Sacred Authorities" in English and

Sanskrit, a Bengali tract called "Anusthan," and a petition against Suttee, in
1829;

A Bengali tract, a grammar of the Bengali language in Bengali, the Trust Deed
of the Brahmo Samaj, an address to Lord William Bentinck, congratulating
him for the abolition of sati, an abstract in English of the arguments regarding
the burning of widows, and a tract in English on the disposal of ancestral
property by Hindus, in 1830."

Life in England (18311833)[edit]

Statue in College Green, Bristol, England

Blue plaque, 49 Bedford Square, London

He publicly declared that he would emigrate from British empire if parliament failed to pass
the Reform Bill.
In 1830, Ram Mohan Roy travelled to the United Kingdom as an ambassador of the Mughal
Empire, to ensure that Lord William Bentinck's Bengal Sati Regulation, 1829 banning the
practice of Sati was not overturned. He also visited France.
He died at Stapleton, then a village to the north east of Bristol (now a suburb), on the 27th
September 1833 of meningitis and was buried in Arnos Vale Cemetery in southern Bristol.

Religious reforms[edit]
The religious reforms of Roy contained in some beliefs of the Brahmo Samaj expounded by
Rajnarayan Basu[21] are:-

Brahmo Samaj believe that the fundamental doctrines of Brahmoism are at the basis
of every religion followed by man.

Brahmo Samaj believe in the existence of One Supreme God "a God, endowed
with a distinct personality & moral attributes equal to His nature, and intelligence
befitting the Author and Preserver of the Universe," and worship Him alone.

Brahmo Samaj believe that worship of Him needs no fixed place or time. "We can
adore Him at any time and at any place, provided that time and that place are
calculated to compose and direct the mind towards Him."

Social reforms[edit]

Crusaded against social evils like sati, polygamy and child marriage.

Demanded property inheritance rights for women.

In 1828, he set up the Brahmo Sabha a movement of reformist Bengali Brahmins to

fight against social evils.

Roys political background fit influenced his social and religious to reforms of Hinduism. He
writes,
"The present system of Hindus is not well calculated to promote their political interests. It
is necessary that some change should take place in their religion, at least for the sake of their
political advantage and social comfort."[22]
Ram Mohan Roys experience working with the British government taught him that Hindu
traditions were often not credible or respected by western standards and this no doubt
affected his religious reforms. He wanted to legitimize Hindu traditions to his European
acquaintances by proving that "superstitious practices which deform the Hindu religion have
nothing to do with the pure spirit of its dictates!"[23] The "superstitious practices" Ram Mohan
Roy objected included sati, caste rigidity, polygamy and child marriages.[24] These practices
were often the reasons British officials claimed moral superiority over the Indian nation. Ram
Mohan Roys ideas of religion actively sought to create a fair and just society by
implementing humanitarian practices similar to Christian ideals and thus legitimize Hinduism
in the modern world.

Educationist[edit]

Roy believed education to be an implement for social reform.

In 1817, in collaboration with David Hare, he set up the Hindu College at Calcutta.

In 1822, Roy founded the Anglo-Hindu school, followed four years later (1826) by the
Vedanta College; where he insisted that his teachingings of monotheistic doctrines be
incorporated with "modern, western curriculum.".[25]

In 1830, he helped Rev. Alexander Duff in establishing the General Assembly's

Institution (now known as Scottish Church College), by providing him the venue
vacated by Brahma Sabha and getting the first batch of students.

He supported induction of western learning into Indian education.

He also set up the Vedanta College, offering courses as a synthesis of Western and
Indian learning.

Journalist[edit]

Roy published journals in English, Hindi, Persian and Bengali.

His most popular journal was the Sambad Kaumudi. It covered topics like freedom of
press, induction of Indians into high ranks of service, and separation of the executive
and judiciary.

When the English Company muzzled the press, Ram Mohan composed two
memorials against this in 1829 and 1830 respectively.

Mausoleum at Arnos Vale[edit]

Epitaph for Ram Mohan Roy on his Mausoleum

Mausoleum of Ram Mohan Roy in Arno's Vale Cemetery, Bristol, England

Ram Mohan Roy was originally buried on 18 October 1833, in the grounds of Stapleton
Grove where he had died of meningitis on 27 September 1833. Nine and a half years later he
was reburied on 29 May 1843 in a grave at the new Arnos Vale Cemetery, in Brislington, East
Bristol. A large plot on The Ceremonial Way there, had been bought by William Carr and
William Prinsep, and the body in its lac and lead coffin was placed later in a deep brick-built
vault, over seven feet underground. Two years after this Dwarkanath Tagore helped pay for
the chattri raised above this vault, although there is no record of his ever visiting Bristol. The
chattri was designed by the artist William Prinsep, who had known Ram Mohan in Calcutta.
The Raja's remains are still there, despite a misleading story first suggested by the Adi
Brahmo Samaj Press,[26] and unfortunately repeated later by one (or more) historians, without
proper evidence or citation. The coffin has been seen in situ by the Trustee in charge of the
2006/7 repairs to the chattri, which were funded by Aditya Poddar of Singapore.[27][28]
The original brief epitaph,"Rammohun Roy, died Stapleton 27th. Sept. 1833", was suggested
by Dwarkanath Tagore, but this plaque was removed to the rear of the tomb by Rev. Rohini
Chaterji (sic), who was descended from Radha Prasad Roy. His new and more expansive
epitaph was placed at the front. The epitaph reads:
"A conscientious and steadfast believer in the Unity of Godhead, He consecrated his
life with entire devotion to the worship of the divine spirit alone, to great natural
talents, he united through mastery of many languages and early distinguished himself
as one of the greatest scholars of the day. His unwearied labour to promote the social,
moral and physical condition of the people of India, his earnest endeavours to
suppress idolatry and the rite of suttee and his constant zealous advocacy of whatever
tended to advance the glory of God and the welfare of man live in the grateful
remembrance of his countrymen. This tablet records the sorrow and pride with which
his memory is cherished by his descendants.

He was born at Radhanagore in Bengal in 1772 and died at Bristol on September 27th
1833."
The Indian High Commission often come to the annual Commemoration of the Raja in
September, whilst Bristol's Lord Mayor is always in attendance. The Commemoration is a
joint Brahmo-Unitarian service for about 100 people. Brahmo and Unitarian prayers and
hymns are sung before the tomb, flowers are laid, and the life of the Raja celebrated in a
service.[29] In 2013 a recently discovered ivory bust of Ram Mohan was displayed,[30] in 2014
his original death mask at Edinburgh was filmed and its history discussed.[31]
In September 2008, representatives from the Indian High Commission came to Bristol to
mark the 175th anniversary of Ram Mohan Roy's death. During the ceremony Brahmo and
Unitarian prayers were recited and songs of Ram Mohan and other Brahmosangeet were
performed.[32]
Following on from this visit the Mayor of Kolkata, Bikash Ranjan Bhattacharya (who was
amongst the representatives from the India High Commission) decided to raise funds to
restore the mausoleum.

Bristol honours Ram Mohan Roy[edit]

In 1983, a full scale Exhibition on Ram Mohan Roy was held in Bristol's Museum and Art
Gallery. His enormous 1831 portrait by Henry Perronet Briggs still hangs there, and was the
subject of a talk by Sir Max Muller in 1873. At Bristol's Centre, on College Green, is a full
size bronze statue of the Raja by the modern Kolkata sculptor, Niranjan Pradhan. Another
bust by Pradhan, gifted to Bristol by Joyti Basu, sits inside the main foyer of Bristol's City
Hall. A pedestrian path at Stapleton has been named "Rajah Rammohun Walk". There is a
1933 Brahmo plaque on the outside west wall of Stapleton Grove, and his first burial place in
the garden is marked by railings and a granite memorial stone. His tomb and chattri at Arnos
Vale are listed Grade II* by English Heritage, and attract many admiring visitors today.

See also[edit]

Hinduism portal

India portal

Bengal portal

Biography portal

Adi Dharm

Brahmo

Brahmoism

Brahmo Samaj

Hindu School, Kolkata

Presidency College, Kolkata

Scottish Church College, Calcutta

References[edit]
1.
2.

Jump up ^ Is Roy the founder of Brahmo Samaj Brahmo Samaj and Raja Ram Mohan Roy
Jump up ^ Matthew, H. C. G.; Harrison, B. (2004). "The Oxford Dictionary of National
Biography". doi:10.1093/ref:odnb/47673.

3.

^ Jump up to: a b page 8, Raja Ram Mohan Roy The Renaissance Man, H.D.Sharma, 2002

4.

Jump up ^ Biography published in the Atheneum 1834

5.

Jump up ^ An Enquiry into the Obligations of Christians to Use Means for the Conversion of
the Heathens

6.

Jump up ^ William Carey University

7.

Jump up ^ Kaumudi Patrika 12 December 1912

8.

Jump up ^ "Essays in Classical and Modern Hindu Law" John Duncan Derrett

9.

Jump up ^ "The Life of William Carey (1761-1834) by George Smith (1885) Ch4, p71".
Retrieved 2008-12-08.

10.

^ Jump up to: a b Syed, M. H. "Raja Rammohan Roy" (PDF). Himalaya Publishing House.
Retrieved 29 November 2015.

11.

Jump up ^ Preface to "Fallacy of the New Dispensation" by Sivanath Sastri, 1895

12.

Jump up ^ S.D.Collett

13.

Jump up ^ Mahanirvana Tantra Of The Great ... Google Books

14.

Jump up ^ Smith, George. "Life of William Carey". Christian Classics Ethereal Library.
Retrieved 29 November 2015.

15.

Jump up ^ Roy, Rama Dev. Some Aspects of the Economic Drain from India during the
British RuleSocial Scientist, Vol. 15, No. 3. March 1987.

16.

Jump up ^ Bhattacharya, Subbhas. Indigo Planters, Ram Mohan Roy and the 1833 Charter
Act Social Scientist, Vol.4, No.3. October 1975.

17.

Jump up ^ memorial biography in the Atheneum 1834

18.

Jump up ^ http://trove.nla.gov.au/ndp/del/article/653113/40561

19.

Jump up ^ Nabble Origins of Brahmoism Part 2

20.

Jump up ^ Sivanath Sastri, History of the Brahmo Samaj, 1911, 1st ed. pg. 44-46

21.

Jump up ^ http://brahmo.org/brahmo-samaj.html

22.

Jump up ^ Gauri Shankar Bhatt, "Brahmo Samaj, Arya Samaj, and the Church-Sect
Typology" Review of Religions Research. 10. (1968): 24

23.

Jump up ^ Ram Mohan Roy, Translation of Several Principal Book, Passages, and Text of the
Vedas and of Some Controversial works on Brahmunical Theology. (London: Parbury, Allen &
Company, 1823) 4.

24.

Jump up ^ Brahendra N. Bandyopadyay, Rommohan Roy, (London: University Press, 1933)

351.

25.

Jump up ^ "Ram Mohun Roy." Main. britannica.com/EBchecked/topic/511196/Ram-MohunRoy?view=print. 2009.

26.

Jump up ^ page 129-131.Vol.2 :History of the Adi Brahmo Samaj,1898 (1st edn.) publ. by
Adi Brahmo Samaj Press, Calcutta

27.

Jump up ^ Donation for restoration

28.

Jump up ^ BBC News 50k restoration for Indian tomb

29.

Jump up ^ Celebration at Arnos Vale

30.

Jump up ^ Ivory bust of Rammohun

31.

Jump up ^ Documentary on death mask

32.

Jump up ^ Inauguration of restored mausoleum

Nothing

External links[edit]
Wikimedia Commons has media related to Ram Mohan Roy.

Biography (Calcuttaweb.com)

Social, Political, Economic, and Educational Ideas of Raja Rammohun Roy

Biography (Brahmo Samaj)

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This page was last modified on 25 December 2016, at 13:38.

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