RAJA RAM MOHAN RAY : India's Great Reformer ! Biography, Introduction, Education, Contribution, (2024)

हिन्दी में पढ़ने के लिए यहाँ क्लिक करें ।

Raja Ram Mohan Ray : Introducation

Raja Ram Mohan Ray was a source of inspiration for the resurgence of Indian society and a unique social reformer. He initiated the era of enlightenment and progressive social reform in Indian society. Raja Ram Mohan Roy was born on May 22, 1772, in a conservative Brahmin family in Radhanagar, Bengal. His early education took place in Patna, where he studied the Quran, the writings of Sufi mystic poets, and Arabic versions of Plato and Aristotle’s books. In Banaras, he studied Sanskrit, Vedas, and Upanishads. From 1803 to 1814, he worked as a private secretary under Woodford and Digby for the East India Company. In 1814, he resigned from his job and moved to Calcutta to dedicate his life to religious, social, and political reforms. In November 1830, he went to England to protest against the Sati tradition-related regulation. Like the Mughal Emperor Akbar of Delhi, Ram Mohan Roy was biased towards reform in religious, social, and political fields. He went to England to address pension-related grievances, where he was conferred the title of ‘Raja’ by Akbar II. This great personality passed away near Stapleton, Bristol, on September 27, 1833.

Raja Ram Mohan Roy’s 250th Anniversary :

Under the auspices of the Amrit Mahotsav of Independence, the Ministry of Culture is celebrating the 250th anniversary of Shri Raja Ram Mohan Roy from May 22, 2022, to May 22, 2023. The unveiling ceremony of the statue, established by the Minister of Culture, took place. Additionally, other programs have been organized at the Raja Ram Mohan Roy Library Foundation, Salt Lake, Kolkata, and the Science City Auditorium, Kolkata. A seminar and quiz program for children will also be organized. A multimedia presentation on various aspects of Shri Raja Ram Mohan Roy’s life will also be presented.

Philosophy:

Ram Mohan Roy is credited with being greatly influenced by Western modern ideas, which supported rationalism and modern scientific perspectives. His contemporary issues were based on the decline of his native place, Bengal, due to religious and social decline. He believed that religious orthodoxy harms social life and aggravates the situation of society rather than improving it. Ram Mohan Roy believed that social and political modernization are part of religious reform. He believed in the social equality of all and was thus a strong opponent of the caste system. He said that monotheism is the essence of Vedanta. He considered monotheism to be a progressive step for Hinduism and Christianity. He believed that monotheism had supported a universal model for humanity. He believed that until women are liberated from inhuman practices like education, child marriage, and Sati, Hindu society cannot progress. He depicted Sati as a violation of human and social sentiments and as a sign of moral decline in society.

Contribution:

Religious Reform: Raja Ram Mohan Roy’s first publication, “Tohfa-tul-Muwahhidin” (Gift of the Monotheists), appeared in 1803, in which illogical religious beliefs and corrupt practices of Hindus were exposed. After that, British people supported this publication in a big way because what they wanted was what Indians were now doing. They were denying their religious beliefs, which was not helping British rule. Then he translated the essence of Vedanta in 1816 along with the defense of Hinduism written in 1820. After that, when he wrote “The Principles of Jesus – The Guide to Peace and Happiness” in 1820, there was a stir in the entire British rule. In his first publication, when he logically attacked Hindu religious beliefs, he was against those corrupt practices that were leading Indian society towards backwardness, and those practices were exposed. However, the British administration, who kept on praising their religious beliefs and the progress and development of culture, had to face a backlash. Raja Ram Mohan Roy proved their hypocritical thinking and how he logically answered miracles, superstitions, and unnecessary things in the Bible. He criticized the rituals of the Christian religion and rejected Jesus Christ as the incarnation of God. He also suggested several threads for the protection of his religion to the Indian psyche. Raja Ram Mohan Roy was a religious reformer and seeker of truth. He concluded from the study of all religions that the prevalence of Advaita-related doctrines is prevalent in all religions. Advaita Vedanta considered him an Advaita Vedantin, and Hindus accepted him as a Vedantin. He believed in the fundamental truth and unity of all religions. This is why Monier Williams called him the first comparative religion researcher.

Social Reform: Raja Ram Mohan Roy envisioned reformist religious organizations as instruments of social and political change. He established the Atmiya Sabha in 1815, the Calcutta Unitarian Association in 1821, and the Brahmo Samaj (which later became the Brahmo Samaj) in 1828. He campaigned against the caste system, untouchability, superstitions, and the use of intoxicants. He was known for his pioneering thoughts on the emancipation of women, particularly against the practices of Sati and the remarriage of widows. He opposed child marriage, illiteracy among women, and the derogatory status of widows, while advocating for inheritance rights for women. He opposed practices like polygamy. He criticized child marriage, polygamy, female illiteracy, and the low status of widows. He emphasized rationalism and a modern scientific perspective. He fought against the perceived evils within Hindu society at that time.

Movement to Abolish Sati: Raja Ram Mohan Roy’s greatest achievement in life was the abolition of the Sati tradition. Through his relentless efforts, he persuaded the government to declare this custom illegal. He campaigned incessantly against this inhumane practice, utilizing both newspapers and public platforms. The opposition was so intense that at one point, his life was in danger. He never faltered in the face of his adversaries. His unwavering and consistent support eventually led Lord William Bentinck to ban the Sati tradition in 1829. When orthodox individuals petitioned the “Privy Council” in England, he also submitted his opposition petition to the British Parliament through his progressive friends and fellow activists. He was pleased when the Privy Council rejected the petitions of the supporters of the Sati tradition. Raja Ram Mohan Roy emerged as a leading figure among humanitarian reformers worldwide with the abolition of the Sati tradition.

Educational Reform: Raja Ram Mohan Roy was a supporter of modern education and wrote numerous articles and books on mathematics and science. He also emphasized the importance of educating Indians about their scriptures such as the Vedas and Upanishads. He presented several examples from Indian scriptures to illustrate the importance of education. In 1805, he joined the Bengal branch of the English East India Company, and until 1814, he remained engaged in this work. After obtaining leave from his job, he settled permanently in Calcutta and dedicated himself fully to public service. In 1831, he went to England to support the cause of the Mughal Emperor of Delhi in a particular matter. He was conferred the title of ‘Raja’ by the Mughal Emperor. Raja Ram Mohan Roy was deeply compassionate towards his countrymen, especially the uneducated and the poor. Due to the possibility of armed rebellion against the British, he encouraged political awareness among his countrymen. He endeavored to promote moral upliftment through possible means. He supported those who initiated the study of English language and Western science in India, and they succeeded in their efforts. He supported David Hare’s efforts to establish the Hindu College in 1817. This institution was one of the most modern institutions of those days, where subjects like Mechanics and Voltaire were taught alongside English in Roy’s English School. His contribution was significant in the establishment of Hindu College. He carried out important literary works such as Tuhfat-ul-Muwahhidin (1804), Vedanta Grantha (1815), Translation of Vedanta Sara (1816), Kenopanishad (1816), Ishopanishad (1816), Kathopanishad (1817), Mundaka Upanishad (1819), Defense of Hinduism (1820), The Principles of Jesus – The Guide to Peace and Happiness (1820), Bengali Grammar (1826), The Universal Religion (1829), History of Indian Philosophy (1829), Gaudiya Grammar (1833), etc., which played a significant role in providing a new direction and perspective to the country and society.

Economic and Administrative Reforms: During his stay in England from 1831 to 1834, Raja Ram Mohan Rai campaigned for reforms in the administrative system of British India. He was the first Indian to be consulted by the British Parliament on Indian affairs. Presenting his testimony before the House of Commons Select Committee, he provided his suggestions on almost all branches of Indian administration. Influenced by European philosophers like Bacon, Hume, Bentham, Blackstone, and Montesquieu, his political ideas advocated peaceful resolution of international disputes through Congress, proposing the inclusion of members from concerned countries’ parliaments.

Fiscal Reforms: Raja Ram Mohan Rai criticized the oppressive practices of Bengali landlords and demanded the imposition of minimum land revenue. He also demanded the abolition of land revenue and duties on Indian goods exported abroad, as well as the termination of the commercial privileges of the East India Company.

Administrative Reforms: He advocated for the Indianization of better services and the separation of the executive from the judiciary. He demanded equality between Indians and Europeans.

Struggle for Press Freedom: When Lord Hastings relaxed press censorship in 1819, Ram Mohan Rai published three newspapers – Brahmanical Magazine (1821); Bengali Weekly – Samvad Kaumudi (1821), and Persian Weekly – Mirat-ul-Akbar. Raja Ram Mohan Rai also fiercely struggled for the freedom of the press. He started a Bengali newspaper ‘Samvad-Kaumudi’ himself and also edited it. It was one of the oldest newspapers edited by Indians. He led a significant agitation against the Newspaper Regulations of 1833. He submitted a memorial to the Supreme Court, expressing his views on the benefits of press freedom. It was through the agitation led by him that the path to freedom of the press was paved in 1835. Through his writings and other activities, he supported the movement for a free press in India.

Opinions of Scholars on Raja Ram Mohan Rai:

According to Monier Williams, Raja Mohan Rai was perhaps the first true investigator of comparative theology.
According to scholars, Raja Ram Mohan Rai is rightly called the harbinger of a new era.
According to Seal, Raja Ram Mohan Rai was the messenger of the ideas of universal humanity. He was humane, holy, and simple. He guided universal humanity in world history.
According to Miss Collet, in history, Ram Mohan Rai is like a living bridge on which India moves from its limitless past to its limitless future. He was a section of humanity that was covered with ancient superstitions and modern humanity, uncontrolled power, and democracy, stable customs and progressive progress, and holy, though vague atheism.
According to Nandalal Chatterjee, Raja Ram Mohan Rai, while being aware of the past and present, was future-oriented, stable moderation, and revolutionary reforms, the distinction between blind traditionalism and progressive unity among human relations. In summary, he was a point between reaction and progress.
According to Rabindranath Tagore, Ram Mohan Rai laid the foundation of modernity in India. He is also called the father of Indian renaissance and the initiator of Indian nationalism. His religious and social thoughts were always aimed at the political advancement of his countrymen.

Conclusion: Raja Ram Mohan Rai was one of those few people of his time who felt the importance of the modern era. He knew that the ideal of human civilization is not in isolation from freedom, but in the interdependence and brotherhood of nations along with the cooperation of individuals. During his lifetime, he emphasized the importance of the mutual connection and integration of Indian culture, civilization, and modernity. Introducing profound nationalism and intelligence, he brought about significant changes in Indian society, advancing the nation both intellectually and technologically.