Debendranath was a moderate reformer. But his younger colleagues in the
Sabha were for rapid changes. The greatest of these, Keshab Chandra Sen,
(1838–84)
joined the movement in 1857. But in 1866 a split occurred
in the ranks of Keshab Chandra Sen Brahmo Samaj. Keshab left the Samaj
and founded a new organization.Debendranath’s organization, thereafter,
came to be known as Adi Brahmo Samaj. After Keshab had his
fourteen-year-old daughter married to an Indian prince, in contravention
of the Samaj’s condemnation of child marriages,
the opponents of child marriage left the Brahmo Samaj of India and started the Sadharan Samaj.
Rammohan Roy founded the Brahmo Samaj on 20 August 1828. He opened a
temple in Calcutta, where there was no image. There he laid down that
‘no religion should be reviled or slightly or contemptuously spoken off
or alluded to.’ The Samaj forbade idol-worship and condemned meaningless
religious rites and ceremonies. However, from the beginning, the
appeal of the Brahmo Samaj remained limited
to the intellectuals and
enlightened Bengalis. Though the Samaj failed to attract the people from
the lower sections of society, its impact on the culture of modern
Bengal and its middle class was quite significant.
English education, introduced with the object of producing clerks, also produced a
new
English-educated middle class. This class came under the influence of
western ideas and thoughts. Christianity also had its effect on the
newly emerging middle class. Though small in number, the educated middle
class began to take a lead in political as well as in reform
movements.The Indian reformers were, however, quite
hesitant to
subject their old notions and habits to critical scrutiny. Instead they
attempted to harmonize both Indian and Western cultures. Their ideas and
their actions helped to mitigate social evils such as sati, female
infanticide, and
child marriage and various superstitious beliefs.The
reform movements of nineteenth century in the realm of religion fall
under two broad categories: reformist movements like the Brahmo Samaj,
the Prarthana Samaj and the Aligarh Movement; and the revivalist
movements such as the Arya Samaj, the Ramakrishna Mission and the
Deoband Movement. There were also attempts to
challenge the
oppressive social structure by Jyotiba Phule in Pune, Narayana Guru and
Ayyankali in Kerala and Ramalinga Adigal, and Iyothee Thassar of Tamil
Nadu.
Rammohan Roy (1772–1833) was one of the earlier reformers influenced by the
Western
ideas to initiate reforms. He was a great scholar, well-versed in
Sanskrit, Arabic, Persian, and English apart from his knowledge in his
mother tongue,
Bengali.Rammohan Roy was opposed to meaningless
religious ceremonies and all forms of pernicious social customs. Yet he
wanted to preserve continuity
with the past. In his
religio–philosophical Raja Rammohan Roy social outlook, he was deeply
influenced by monotheism and anti-idolatry. Based on his interpretation
of the Upanishads, he argued that all the ancient texts of the Hindus
preached
monotheism or worship of one God.
Deeply
concerned with the prevailing customs of sati, child marriage, and
polygamy he published tracts against them and petitioned the government
to legislate against them. He advocated the rights of widows to remarry.
He
wanted polygamy to end. He appealed to reason and humanity and
compassion of the people.His campaign played a key role in forcing the
Governor-General William Bentinck’s legislation abolishing sati in 1829.
Rammohan
Roy condemned the subjugation of women and opposed the prevailing ideas
that women were inferior to men. He strongly advocated education
for women. He gave his full support for the introduction of English language and western sciences in schools and colleges.
வேறுபடுத்துக மற்றும் காரணம் கூறுக வினாக்கள் இதைப் படித்தால் போதும் 5 மதிப்பெண் எடுக்கலாம்
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