Brahmo Samaj 

was a powerful religious movement in India that contributed significantly to the

development of contemporary India. It was founded on August 20, 1828, in Calcutta, by Raja Ram
Mohan Roy and Dwarkanath Tagore as a reformation of the prevailing Brahmanism of the time
(specifically Kulin practices), and it launched the Bengal Renaissance of the nineteenth century,
which pioneered all religious, social, and educational advancements of the Hindu community. This
article will explain to you about the Brahmo Samaj (Rajaram Mohan Roy) which will be helpful in
Modern Indian History preparation for the UPSC Civil service exam.

Brahmo Samaj - Background

In August 1828, Raja Rammohan Roy formed the Brahmo Sabha, which was eventually
renamed Brahmo Samaj.
He intended to formalize his views and goals through the Sabha.
"Worship and devotion of the Eternal, Unsearchable, Immutable Being who is the Author
and Preserver of the Universe," the Samaj stated.
Prayers, meditation, and Upanishad readings were to be the modes of worship, and no
graven image, statue or sculpture, carving, painting, picture, portrait, or other similar object
was to be permitted in Samaj structures, emphasizing the Samaj's aversion to idolatry and
useless rituals.
The Brahmo Samaj's long-term aim, to cleanse Hinduism and promote monotheism, was
founded on reason and the Vedas and Upanishads.
The Samaj also attempted to assimilate teachings from other religions while maintaining its
emphasis on human dignity, rejection of idolatry, and condemnation of societal ills like sati.
Rammohan Roy was opposed to the formation of a new religion.
He merely wished to rid Hinduism of the wicked practices that had infiltrated the religion.
Traditionalists like Raja Radhakant Deb, who founded the Dharma Sabha to combat Brahmo
Samaj propaganda, were vocal in their opposition to Roy's progressive ideals.

Brahmo Samaj - Features

Polytheism and idol worship were condemned.
It abandoned belief in heavenly avataras (incarnations).
It rejected the idea that any text could have ultimate power over human reason and
conscience.
It maintained no firm stance on the doctrines of karma and soul transmigration, leaving
individual Brahmos to believe what they wanted.
The caste system was criticized.
Its primary goal was to worship the everlasting God. Priesthood, ceremonies, and sacrifices
were all condemned.
It centered on prayers, meditation, and scripture reading. It thought that all religions should
be together.
It was contemporary India's first intellectual reform movement.
It resulted in the growth of rationality and enlightenment in India, which aided the nationalist
cause indirectly.

Brahmo Samaj - Significance

Many dogmas and superstitions were tackled by the Samaj in terms of social change.
It denounced the prevalent Hindu anti-foreign travel bias.
It campaigned for sati to be abolished, the purdah system to be abolished, child marriage
and polygamy to be discouraged, widow remarriage to be encouraged, and educational
 opportunities to be provided.
It also took on casteism and untouchability, but with limited success in these areas.
The Brahmo Samaj's impact, on the other hand, was limited to Calcutta and, at most, Bengal. It
had no long-term consequences.
It was the first intellectual reform movement in contemporary India, in which societal
problems were criticized and attempts were made to eradicate them.
It resulted in the growth of rationality and enlightenment in India, which aided the nationalist
cause indirectly.
Raja Ram Mohan Roy and his Brahmo Samaj were instrumental in bringing Indian society's
attention to the serious challenges of the day.
It was the progenitor of all contemporary India's social, religious, and political movements.

Brahmo Samaj and Debendranath Tagore

When he joined the Brahmo Samaj in 1842, Maharishi Debendranath Tagore (1817–1905), 
father of Rabindranath Tagore and a product of the best in traditional Indian learning and
Western intellect, gave the theist movement a new vitality and a defined form and structure.
Previously, Tagore was the leader of the Tattvabodhini Sabha (established in 1839), which
was dedicated to the methodical study of India's past with a rational perspective, as well as the
spread of Rammohan's ideals through its organ Tattvabodhini Patrika in Bengali.
Due to the informal union of the two sabhas, the Brahmo Samaj gained new energy and
strength of membership.
The Brahmo Samaj grew throughout time to include famous Rammohan followers,
Derozians, and independent thinkers like Ishwar Chandra Vidyasagar and Ashwini Kumar
Datta.
Tagore operated on two fronts: the Brahmo Samaj was a reformist movement inside 
Hinduism, and it strongly fought Christian missionaries for their critique of Hinduism and
attempts at conversion outside of Hinduism.
The revived Samaj advocated for widow remarriage, women's education, polygamy abolition,
better ryot circumstances, and temperance.

Brahmo Samaj and Keshab Chandra Sen

When Debendranath Tagore appointed Keshab Chandra Sen (1838–84) as acharya shortly
after the latter joined the Brahmo Samaj in 1858, the Brahmo Samaj witnessed a new burst of
vitality.
Outside of Bengal, branches of the Samaj were established in the United Provinces, Punjab,
Bombay, Madras, and other cities, thanks to the efforts of Keshab.
The Brahmo Samaj of India was created by Keshab and his supporters in 1866, whereas 
Debendranath Tagore's Samaj became known as the Adi Brahmo Samaj.
Keshab's incomprehensible conduct of marrying his 13-year-old daughter to the minor Hindu
Maharaja of Cooch-Behar with all the customary Hindu ceremonies sparked another division
in Keshab 's Brahmo Samaj of India in 1878.
Some of Keshab's followers had begun to regard him as an incarnation, much to the chagrin of
his progressive followers.
In addition, Keshab was accused of authoritarianism.
The Brahmo teachings of faith in a Supreme being, one God, the conviction that no scripture
or man is infallible, and belief in the demands of reason, truth, and morality were all restated.
In the Madras province, several Brahmo centers have been established.
In Punjab, the Dayal Singh Trust established Dayal Singh College in Lahore in 1910 to instill
Brahmo beliefs.

Raja Ram Mohan Roy

Raja Ram Mohan Roy was born on May 22, 1772, in Radhanagar, Bengal, to an orthodox 
 Brahman family.
Ram Mohan Roy had his early education in Patna, where he studied Persian and Arabic and
read the Quran, Sufi mystic poets' writings, and Arabic translations of Plato and Aristotle's
works.
He learned Sanskrit and perused the Vedas and Upnishads in Banaras.
Raja Ram Mohan Roy was the father of Modern India's Renaissance and a relentless social
reformer who ushered in India's period of enlightenment and liberal reformist modernization.
In November 1930, he set sail for England, where he would be there to prevent the repeal of
the Sati Act.
The putative Mughal Emperor of Delhi, Akbar II, bestowed the title of 'Raja' to Ram Mohan
Roy, who was to express his concerns to the British king.
Tagore alluded to Ram Mohan as "a dazzling light in the firmament of Indian history" in his
presentation, titled "Inaugurator of the Modern Age in India."
Ram Mohan Roy was heavily inspired by Western contemporary ideas, emphasizing rationality
and a scientific attitude to life.
The religious and social deterioration of Ram Mohan Roy's home Bengal was his urgent
challenge.
Instead of helping to ameliorate society's state, he considered that religious orthodoxies had
become sources of harm and detriment to social life, as well as sources of problem and
befuddlement for the people.
Tuhfat-ul-Muwahhiddin (a gift to deists), Raja Ram Mohan Roy's first published work, was
published in 1803 and revealed illogical Hindu religious beliefs and immoral practices such
as believing in revelations, prophets, and miracles.
In Calcutta, he established the Atmiya Sabha in 1814 to fight idolatry, caste rigidities, useless
rituals, and other societal problems.
Roy did a lot to spread the word about the advantages of contemporary educationto his
fellow people.
While Roy's English school taught mechanics and Voltaire's philosophy, he backed David
Hare's attempts to create the Hindu College in 1817.
In 1825, he founded Vedanta College, which provided education in both Indian and Western
social and physical sciences.

Conclusion
India's Brahmo Samaj is even more radical, emphasizing female education and caste disparities.
The creation of the Indian Reform Association in 1870 led to the passage of the Indian Marriage
Act in 1872, which legalized inter-caste marriage. Since the special relationship to Hinduism has
been lost, Samaj has become more general. Along with Hinduism, Islam, Christianity, and other
religions were now included.