Last Update 12, June 2008
Circulated on behalf of World Brahmo Council
Address:
The Delhi Brahmo Samaj,
12, Vishnu Digamber Marg (Rouse Avenue Lane)
Near ITO,
New Delhi 110002
Objectives:
The Brahmo Samaj stands to propagate the Brahmo religion and represents
".. a body of men who are struggling, in India, to establish the worship of the Supreme Being in spirit as opposed to the prevailing idolatry of the land. The movement was started on the 20th of August, 1828, by Raja Ram Mohun Roy and his friends by opening a place of public worship on the Chitpore Road in Calcutta, and was duly and publicly inaugurated in January, 1830, by the consecration of the first house of prayer, now known as the Adi Brahmo Samaj." Shibnath Sastri - "History of the Brahmo Samaj"
Membership:
Is open to all who believe in One God and who abide by the secular Trust principles for the Brahmo Samaj (as specified in the Brahmo Trust Deed of 1830.
Annual membership subscription of Rs.100 ( US$2) per head.
CAUTION: Do not fall victim to international scamsters soliciting donations in name of Brahmoism or Ram Mohun Roy for unBrahmic purposes such as idolatry and installation of busts, statues and mausoleums.
1. What is the Brahmo Samaj ?
A. The Brahmo Samaj is a movement started by leading reformers of Bengal, such as Ram Mohan Roy, after 1815 which proceeded through establishment of various Brahmin assemblies (Brahmic Sabhas), viz. the Atmiya Sabha in 1815, the Brahma Sabha in 1828 etc., and culminated in the Brahmo Samaj of 1843 and triumphant birth of the Brahmo religion in 1850. In modern parlance, "the
Brahmo Samaj
is the social order (Samaj = "community") of the Brahmo religion."
2. What is the Brahmo religion ?
A. Brahmoism (the Coda of the Brahmo religion) is based on the foundations of Rammohun Roy's Vedantic studies, Maharshi DebendraNath Tagore has subsequently settled the core principles of the Brahmo religion in the "Brahmo Dharma" and which are briefly explained in modern language below. However, Brahmoism is a dynamic and adaptive religion continuously incorporating new Truth as man's mind expands.
The Prime ('Adi') Principles of the Brahmo Religion are :-
On God:There is always Infinite Singularity. There is only One "Supreme Being", Author and Preserver of Existence. (.. Beyond description, immanent, transcendant, eternal, formless, infinite, powerful, radiant, loving, light in the darkness, ruling principle of existence, .. Polytheism is denounced. Idolatry ie. worship of images is opposed.) .. "We bow in salutation to He who is manifest everywhere and in everything, in the fire and in the water, in the smallest plant to the mightiest tree." ...
On Being: Being is created from Singularity. Being is renewed to Singularity. Being exists to be one with Loving Singularity. There is no salvation and no way to achieve it. All life exists to be consumed. The soul is immortal and does not return to this World. There is neither Heaven nor Hell nor rebirth.
On Intelligent Existence: Righteous actions alone rule Existence against Chaos. Knowledge of pure Conscience is the Rule of Existence with no symbol or intermediary. Worship consist of revering the "inner light within" (ie. enlightened conscience). Worshipful work is the way of existence. Work is for both body and soul. No scripture, revelation, creation, prophet, priest or teacher is authority to be revered. Only the Supreme Spirit of Existence can be revered - not the Vedas, Granths, Bibles or Quran etc.
On Love: Respect all creations and beings equally but never venerate them as love is Singular. There is no distinction. All beings are equal. Distinctions like caste, race, creed, colour, gender, nationality etc. are artificial. There is no requirement for priests, places of worship etc. "Man-worship" or "God-men" are abhorent to the faith and denounced since there is no mediator between man and God.
3. Do Brahmos believe in God ? Are Brahmos Deists or Theists ?
A. All Brahmos believe in and worship the Eternal Unsearchable Absolute Being. Some Brahmos choose to describe this State of Being as "God" and categorise their religion as "Theism". Most Brahmos believe that "God" is but another name for the One who has no name or symbol or form Religious experts opine Brahmoism to be a hybrid mainly of "Deism" (One
benign Divine Ruling principle over Existence) incorporating some aspects
of "Theism" (a system of God with "cause and effect"). Accordingly the "Deist" principle is "adored" and the "Theist" principle is "worshipped". The relative importance given to these principles results in the 3 major developments of Brahmoism today, viz. Adi Dharma (mainly Deist), Adi Brahmo Samaj (midway between Deism and Theism) an Sadharan Brahmo Samaj (mainly Theist)
4. Are Brahmos Hindu ? What is the legal position ?
A. That the Brahmo religion is a separate religion - distinct from Hinduism
has been repeatedly upheld by the highest Courts in the land.
The 1903 Privy Council Judgement in the matter of "Rani Bhagwan Koer and Ors v. J.C.Bose and Ors." {30 Cal 11} is the landmark caselaw. It was held here:-
that "if a Brahmo declares (for the purpose of the Special Marriage Act,1872) that he is NOT a Hindu it must be taken as conclusive evidence that he is NOT a Hindu", that "if a Hindu follows (ie. subscribes to without actually professing the Brahmo religion) the Brahmo Samaj, it does not mean that he ceases to be a Hindu", that "there are at least 3 branches of the Brahmo Samaj and that only a small minority "consider themselves to be Hindus". That even non Hindus can be Brahmo Smajis. Hence Brahmos are not <>neccesarily Hindus.
It is important to understand the interpretation of these rulings:-
"Conclusive Evidence" is the highest form of evidence of a particular fact. Certain legal authorities such as Maynes have misrepresented that "all Brahmos are Hindus and nothing but Hindus" because they continue to be Hindus after "conversion". Since Maynes' treatise "Hindu Law" is otherwise such an authority this canard has been widely spread. Firstly J.M.Maynes represented the "losing" Hindu side in this particular matter. Secondly the Brahmo Samaj does not neccesarily require renunciation of your existing religion to "follow" the secular core principles of the Brahmo Samaj in one's day to day life. Thirdly "followers of the Brahmo Samaj" are not neccesarily Brahmo religionists (who exclusively have faith in the Brahmo religion) Maharshi Debendranath Tagore (the founder of the Brahmo religion), being part of an old and extended Hindu family, continued to permit certain Hindu religious rituals in his Adi Brahmo Samaj out of deference to his joint family. However, today all Brahmo religionists unhesitatingly declare that they are not Hindus by religion. Additionally they would fail the so-called Bal Gangadhar Tilak "test" for Hinduism in every respect.
Insofar, as the various Hindu Laws are concerned:-
These Hindu laws are certainly applicable to those Hindus who are also "followers" of the Brahmo Samaj, just as similarly as the Islamic Laws would be applicable to any Mohammedans who are also "followers" of the principles of the Brahmo Samaj etc. Since membership of the various Brahmo Samajes is freely open to persons of all religious faiths - the personal law of members of the Brahmo Samaj is not an issue for the Samaj. It is important to realise that the Brahmo religion is separate and distinct from the Brahmo Samaj. Brahmos (ie. exclusively Brahmo religionists) are governed by the secular laws of the country of their residence. For example in India, they would be governed by the "Special Marriages Act 1872, or 1954", "The Indian Succession Act", "The Guardians and Wards Act", etc. In addition Brahmos are also free to opt for relief under any personal laws applicable to them. In laws of Bangladesh - Brahmoism is recognised as a separate religion distinct from Hinduism or Islam. It is the official position of the various Brahmo Samajes that Brahmos are encouraged to comply with the various laws of their land in matters of family law, succession law etc, and to scrupulously adhere to any formalities such as registration(s) that may be required under such laws.
5. What are the laws concerning Brahmo marriages in India ?
A. This would depend upon the facts and circumstances of the case:-
Any unregistered marriage properly conducted according to customary Brahmo rites where at least one of the parties is a Brahmo is absolutely and legally valid. The Brahmo elder who conducted the marriage would issue a certificate of the marriage on application. In such case the ordinary law of the land only would apply. Brahmo marriages cannot be dissolved and there is no provision for divorce. These marriages may still be governed by the provisions of the Special Marriage Act of 1872 (via certain savings). Non-registration of a Brahmo marriage has no impact on the legality of the marriage (except in Goa). However, there are certain customary degrees of relationships between whom parties cannot marry - this is well codified by the various Samajes and the elders would not conduct marriages in these circumstances. These restrictions essentialy correspond to or exceed those given in the Special Marriage Acts. Where one of the parties is NOT a Brahmo, it is advisable to get the marriage registered under the Special Marriages Act of 1954, so as to allow divorce, maintenance etc in future. It is important to note that to avoid subsequent legal complications through lack of knowledge that a "civil marriage" with 30 days prior notice should preferably be done first and thereafter a Brahmo marriage ceremony be conducted. If it is not possible to give 30 days notice it is recommended that the parties be married by Brahmo rituals ONLY or by Brahmo rituals FIRST and thereafter the marriage be registered under the Special Marriages Act,1954. In cases of marriages between a Hindu and Brahmo, or even between 2 Brahmos it is also common to get such marriages registered under the Hindu Marriage Act of 1955, this is usually done to avoid being "disinherited" from joint family property as a "consequence" of marriage under the Special Marriages Act 1954. PLEASE NOTE: Marriages solemnised between say a Brahmo and a Hindu conducted by Hindu rites alone may not be legally valid (since the Hindu Marriage Act 1955 only applies to marriages where BOTH the parties are Hindus). Subsequent Registration of a defective marriage does NOT make an invalid marriage valid.
The Brahmo marriage ceremony is "contractual" in nature (like Islam), unlike the "sacramental" and "ritualistic" ceremonies of Hinduism and Christianity. Since priests are not required, the ceremony is minimalistic and essentially consists of the parties (both of whom are consenting adults aged 21 years or more) declaring in the presence of witnesses (preferably their parents and family or elders) their agreement to marry each other. To "seal" this marriage an elder will bind their hands with floral garlands and/or exchange rings while a brief sermon on role of the parties in the marriage is delivered. Additionally the parents of the parties will bless and/or give away their children. Certain Samajes (notably in Kolkatta) require that a "civil marriage" be registered before conducting ceremonies, this is a throw-back precautionary measure to remove any legal challenges to the validity of inter-religious marriages dating from the 19th century. The essential ceremony of a Brahmo marriage is that the 2 parties (both adults) must freely confirm in the presence of at least 3 witnesses that they are marrying each other of their own volition. In matters of marriage, the Brahmo Samaj does not encourage or require conversion to Brahmoism. However, at least one of the parties must be either a Brahmo or a current member of a Brahmo Samaj or with a Brahmo parent. Runaway marriages are not performed by Brahmo Samajes. Respect for and consent of family is strongly advised for performance of Brahmo marriages. Both parties must be consenting adults (21 years or more). Although monogamy is de-riguer for Brahmos, there is no specific law that makes bigamy an offence for Brahmos. However, if any marriage of a Brahmo is registered under a law which makes bigamy an offence (such as the Special Marriages Act or the Hindu Marriage Act) then bigamy provisions are attracted. Brahmo elders will not knowingly conduct marriage ceremonies when it is suspected that a previous marriage exists. Brahmos whose marriages are unregistered are not "automatically" governed by the Hindu Marriage Act, unless they were married by Hindu rites exclusively. In case any Brahmo is sued under any Hindu Marriage / Guardianship Act provision it would be better to clarify at the outset that he/she is neither a Hindu nor a "follower of the Brahmo Samaj" and hence not covered under the Act. The Brahmo family laws and rituals are well codified by the various Samajes. These may be relied upon in a court of law if required. It would not be out of place here that it was the Brahmos who gave modern India their marriage laws. In 1861 the first reformed Brahmo marrriage took place of Maharshi's daughter. This was followed by some inter-caste marriages with the new Brahmo Anusthan which caused Adi Brahmo Samaj to examine the legality of such marriages and accordingly a petition was moved in 1863 to the Governor General by the Samaj. Thereafter, the Brahmo Marriage Bill of 1871 was so immaculately drafted for Brahmos by Brahmo experts that it was immediately extended to also benefit Christians and Jews and Parsis also by the British when it was passed as the Special Marriages Act (Act III) of 1872, a truly landmark legislation which severed Brahmos from the pale of Hinduism's legendary elasticity and catholicism. However Hindus and Mohammedans were specifically excluded from this Act till it's amendment in 1923. Even today a clause by clause comparison of the Hindu Marriage Act 1955 reveals that it is nothing but the Special Marriages Act of 1872 under a new name. The new Special Marriages Act of 1954 is a far superior piece of legislation except for the discriminatory clauses concerning "consequences of marriage under the Act" which result in severance of members from a joint family. The Brahmo community usually recognised as valid marriages of Brahmos which were conducted by elders of allied Samajes such as the Prathana Samaj and in the distant past by the Arya Samaj also. However, today the Brahmo community may not recognise Arya Samaj marriage rituals especially those which involve fire. In the past, marriage ceremonies in the presence of fire or idols has been frowned upon by Brahmos. The contents of this page may also be useful to Prarthana Samajis (who are quite closely affiliated to the Brahmo Samaj). The Prarthana Samaj is active in Maharashtra and Mumbai (Bombay).
6. Are Brahmos Christians and who are the Unitarians ?
A.This is another canard being spread by a few irresponsible Brahmos who accept donations and largesse from agents of conversionary religions such are Christianity. Since their inception, the Brahmo Samajes are open to all who believe in ONE god and we have always welcomed interaction with people of all faiths and denominations with belief in ONE god, to better understand and benefit from each others perspective. But, since Brahmoism is a separate and distinct religion, True Brahmos do not accept pelf from those
who need to swell their ranks of harvested souls. The historical perspective is as follows-
Religion of Rammohun Roy: Even in his youth, Rammohun Roy came to understand that the Brahmic religion of his ancestors was a pure Deism which holds for a Single Eternal Formless Supreme Divine natural Principle which Authored this Universe and Regulates it's Existence and shall eventually Destroy it. Although this infinite dimensioned Supreme Being's light cannot be observed directly, a rational Man can observe it's "projection" in nature and draw certain inferences. This is the essence of the ancient Rig Vedic religion of the Aryan people who came to settle Hindustan (the land between the rivers of Sindu and Ganga and their banks, essentially the Upper undivided British India). However, the ancient religion (which predates Chistianity) has been seriously degraded over time, the Vedas had been corrupted by its Brahmic keepers, and needed to be reconciled with commentaries of the sages like Shankaracharya, which represent the apex of Vedas - ie. Vedanta. Rammohun Roy engaged in codifying a substantial body of Vedic works - primarily the Upanishads, for which he was unfairly pilloried in his lifetime , and beyond, for revealing these sacred Brahmic texts to non-Brahmins and foreigners. Rammohun throughout propounded that pure Deism is at the heart of all of Man's religion, and many people from all religions were attracted and converted to his Singular belief. Rammohun's entire resources were channeled into propogating his faith in One God and he carefully studied the precepts of every faith he dissected with the scalpel of the new faith. Between 1822 and 1827 the Unitarian Church extended considerable assistance to Rammohun, whom they looked upon as an ally against the Trinitarian Christian mssionaries of Serampore, who till 1821 had assisted Rammohan in the campaign to get prohibited the custom of suttee. After the Unitarians refused their prayer Hall to Rammohan and his flock in 1827, a temporary Hall was arranged in 1828, and in 1830 the first prayer hall of Brahmoism was established at Calcutta by Deed of Trust where all believers in the "One True God" (of every religion of Existence) could congregate together. The Trust Deed stands aloft as Brahmoism's firm rebuff to those who offer material assistance as inducement for acceptance of alien religious beliefs. After Rammohun's death in 1833 in England, Brahmoism lay dormant till 1843 when Debendranath Tagore and his Tattwaodhini followers reinvigorated Rammohun's Brahmic legacy and laid an organisational and doctrinal foundation for Brahmoism. The new institution was named the "Calcutta Brahmo Samaj". Almost immediately the fledgling Samaj was faced with hostile challenges to its doctrine from the Christian missionaries (such as Alexander Duff), specifically directed to some Brahmic concepts founded on the Vedas as authority. Maharshi diligently got researched the Vedas and in 1848 rejected the Vedas or any other source as Authority superceding Man's own intuition and reason.
External links for future research