Keshub Chandra Sen

From Wikipedia, the free encyclopedia

This is an old revision of this page, as edited by Shiben Dutta (talk | contribs) at 06:52, 12 July 2008 (→‎References). The present address (URL) is a permanent link to this revision, which may differ significantly from the current revision.

Keshub Chunder Sen
Born19 November 1838
Died8 January 1884

Keshub Chunder Sen (Bengali: কেশব চন্দ্র সেন Keshob Chôndro Shen) (also Keshab Chandra Sen) (November 19, 1838 - January 8, 1884) was a Bengali religious preacher and social reformer. Born a Hindu, he quietly[1] took membership in the Brahmo Samaj in 1857 and was converted[2] to that faith in 1859. Most biographers state he was the third leader[3][4][5] of the Brahmo Samaj. He was a member of the Calcutta Brahmo Samaj for about seven years from 1857 till 1864. After a vigorous expansion to its membership between 1866 and 1875, many of his followers abandoned him by 1878 to form the Sadharan Brahmo Samaj with the blessings of the parent Adi Samaj. Sen had by then come under the influence of the mystic sage Ramakrishna and later founded a syncretic "New Dispensation" or Nabobidhan inspired by Christianity and combining Vaishnav bhakti with absolute obedience to his Adesh (or dictate from God). After Sen's death in 1884, his New Dispensation sect splintered into many rival factions, each claiming his legacy.

Early life

Keshub Chunder Sen

Keshub Chandra Sen was born on November 19, 1838 into an affluent family of Bengal. His grandfather, Ramkamal Sen (1783-1844), was well known as being a pro-sati Hindu and lifelong opponent of Ram Mohan Roy, the Brahmo reformer[6] and was also responsible for removing Rammohun Roy from the Committee of the Hindu College. Ramkamal Sen was diwan of the Calcutta mint, and secretary of the Asiatic Society. Keshub Chunder Sen also briefly held the latter position in 1854. For a short time thereafter Sen was also a clerk in the Bank of Bengal,[7] but resigned his post to devote himself exclusively to literature and philosophy. On this, Professor Oman who knew him well writes, "Endowed with an emotional temperament, earnest piety, a gift of ready speech and a strong leaven of vanity, Keshub Chunder Sen found the sober, monotonous duties of a bank clerk intolerable, and very soon sought a more congenial field for the excercise of his abilities."[8] and he formally joined the Brahma Samaj in 1859.[9]

His father Peary Mohan Sen died when he was ten, and Sen was brought up by his uncle. As a boy, he attended the Bengali Patshala elementary school and later attended Hindu College (1845)[10] and Metropolitan College (from where he was again compelled to rejoin Hindu College, see below). In 1855 he founded an evening school for the children of working men, which continued through 1858. In 1855, also he established the Goodwill Fraternity, a purely religious institution. Around this time he began to be attracted to the ideas of the Brahmo Samaj.[11]

Brahmo Samaj

In 1857 Sen again took employment in clerkship, this time as private secretary to Dwijendranath Tagore and joined the Brahmo Samaj.[12] In 1859, Sen dedicated himself to the organisational work of the Brahmo Samaj and in 1862 was assigned, by Hemendranath Tagore, a stipendary ministry (Acharya) of one of its worship houses despite being a non-Brahmin (previously a Shudra untouchable had been made an Acharya by Debendranath Tagore).[13]

In 1858, Sen refused to partake in certain religious ceremonies, left his home in Coolootola and took refuge in the Jorasanko House of the Tagore family[14] when the patriarch of the family was then away. In 1862 Sen helped found the Albert College and wrote articles for the Indian Mirror, a weekly journal of the Calcutta Brahmo Samaj in which social and moral subjects were debated.

In 1863 he wrote The Brahma Samaj Vindicated he strongly criticising Christianity and travelled about the country lecturing and preaching.

Christianity

In 1866 Sen delivered an address on Jesus Christ, Europe and Asia, in which he proclaimed that "India would be for Christ alone who already stalks the land" and which fostered the impression that he was about to embrace Christianity.

Professor Oman writes "From the time of his secession from the parent Society, Keshub by his writings and public lectures enlisted the sympathies of the Viceroy, Sir John Lawrence, who took a deep interest in the work of the native reformer, particularly as Keshub had spoken publicly of Christ in terms which seemed to justify the belief that he was Christian in all but open profession of the faith.[15]"

This drew attention to him and in 1870 he journeyed to England where he remained for six months. The reception in England disappointed him, as he records much later in a letter to Max Muller "The British public ought to know how the most advanced type of Hinduism in India is trying to absorb and assimilate the Christianity of Christ, and how it is establishing and spreading, under the name of the New Dispensation, a new Hinduism, which combines Yoga and Bhakti, and also a new Christianity, which blends together Apostolical faith and modern civilisation and science." England somewhat disappointed him, as he records, "I came here an Indian, I go back a confirmed Indian; I came here a Theist, I go back a confirmed Theist. I have learned to love my own country more and more."

Mysticism and Controversies

He developed a tendency towards mysticism and a greater leaning to the spiritual teaching of the Indian philosophies. He gave his daughter, Suniti Devi in marriage to Maharaja Nripendra Narayan of Cooch Behar; he revived the performance of mystical plays, and himself took part in one. These changes alienated many of his followers, who deserted his standard and founded the Sadharan Brahmo Samaj in 1878. This affected Sen and his family deeply, his affected daughter sweetly describes this episode

"These people continually attacked him and plotted to undermine his authority. The fire of discontent and disloyalty which they kindled blazed fiercely and dazzled the eyes of the unfaithful. Some of them even went so far as to threaten to kill him. .. Even this did not satisfy the malcontents, and they built a church of their own which is known as Sadharan Somaj. One of their members, (NB: Sivanath Sastri) who is now dead, published a book called "The History of the Brahmo-Somaj." I do not wish to discuss the subject, but I may say this book plainly shows that not only the man who wrote it was in the wrong, but all the members of his Church. They are all responsible for preaching untruths. I have learned from my babyhood that truth conquers untruth. Yet it is sad to think that educated and enlightened men should allow such books to be published. I am waiting for some dutiful son of the Church of the New Dispensation to write the true history of the Brahmo-Somaj. I hope that the members of the Sadharan Somaj do not think we do not believe in our doctrine of Universal Love. If they would accept the truth of the New Dispensation they would find us waiting to welcome and love them as brothers and sisters. It is sad that followers should work against their leader, their preacher, their minister, and persist in making the gulf wider every day."

Sen did what he could to reinvigorate his followers with new ideas and phrases, such as "The New Dispensation", the "Holy Spirit". He also instituted a sacramental meal of rice and water similar to the Sikh system of Amrit (nectar) initiation for new converts. He also attempted a wider appeal to Indians with a more mystical approach. The Ethnographer General writes:-

From about this period, or a little before, Keshub Chandar Sen appears to have attempted to make a wider appeal to Indians by developing the emotional side of his religion. And he gradually relapsed from a pure unitarian theism into what was practically Hindu pantheism and the mysticism of the Yogis. At the same time he came to consider himself an inspired prophet, and proclaimed himself as such."[16]

One example of his new doctrines were described by Professor Oman:

In 1873 he brought forward the doctrine of Adesh or special inspiration, declaring emphatically that inspiration is not only possible, but a veritable fact in the lives of many devout souls in this age. The following years witnessed a marked development of that essentially Asiatic and perhaps more especially Indian form of religious feeling, which finds its natural satisfaction in solitary ecstatic contemplation. As a necessary consequence an order of devotees was established in 1876, divided into three main classes, which in ascending gradation were designated Shabaks, Bhaktas and Yogis. The lowest class, divided into two sections, is devoted to religious study and the practical performance of religious duties, including doing good to others."[17]

On his return to India he established the Indian Reform Association, which had five areas of activity: inexpensive literature, female improvement, education, temperance, and charity. In two lectures delivered between 1881 and 1883 he shared his latest doctrines. They were "That Marvelous Mystery - the Trinity" and "Asia's Message to Europe." The latter is an eloquent plea against the Europeanizing of Asia, as well as a protest against Western sectarianism. During the intervals of his last illness he wrote The New Samhita, or the Sacred Laws of the Aryans of the New Dispensation. He died on January 8, 1884. His Hindu funeral was attended by over 2000 persons.[18]

Ramakrishna's Influence

Around 1875 Sen made the acquaintance of Ramakrishna, and paid him frequent visits. New Dispensation followers publicized Ramakrishna before the larger public of Bengal through their speeches and writings. In the Sri Sri Ramakrishna Kathamrita of Mahendranath Gupta, Keshab's New Dispensation followers are described as "Brahmos".

Universal religion

Sen’s primary quest was for a universal religion or belief-system. Sen established a syncretic school of spiritualism, called the Nabo Bidhan or 'New Dispensation', which he intended to amalgamate the best principles of Christianity and of the western spiritual tradition with Hinduism.

His opponents felt that he had rejected completely the tenets of Brahmoism settled by Rammohun Roy (as cited by J.N. Farquahar and other scholars), and in January, 1881, the New Dispensation was formally announced in the Sunday Mirror of October 23rd:

Our position is not that truths are to be found in all religions ; but that all the established religions of the world are true. There is a great deal of difference between the two assertions. The glorious mission of the New Dispensation is to harmonise religions and revelations, to establish the truth of every particular dispensation, and upon the basis of these particulars to establish the largest and broadest induction of a general and glorious proposition.[19]

Sen adopted a number of ceremonies from both Hinduism and Christianity, calling God "Mother", and adopting the homa sacrifice and the 'arati' ceremony (the waving of lights) into Brahma ritual. He found spiritual nourishment in Durga Puja, and composed a hymn of praise containing 108 names of God, along with other forms of worship that echoed traditional Hindu prayers.[20]

The Nabo Bidhan school generated considerable antagonism among Brahmo Samajists, since Sen's followers represented that they were also Brahmos. Eight Brahmos of Sylhet (now in Bangladesh) including Raj Chandra Chaudhuri and Pandit Sitanath Tattvabhushan issued the following proclamation in 1880:

Let us all, every Brahmo and Brahmo Samaj, combine to let the world know that the New Dispensation is not the Brahmo religion: That we have not the least sympathy for the creed : That the New Dispensation is totally opposed to Brahmoism.[21]

This proclamation of the Sadharan Brahmo Samaj resulted in 1881 of the formation of the Brahmo Conference Organisation to publicly denounce and expose Keshab Sen and his Nabo Bidhan movement from every platform as being "anti-Brahmo" in terms of the aforesaid proclamation.[22]

While Sen's detractors opposed and condemned him, he found appreciation in others.

Bipin Chandra Pal has succinctly summarised the evolution:

....To Keshub, however, was left the work of organising Rammohun Roy’s philosophy into a real universal religion through new rituals, liturgies, sacraments and disciplines, wherein were sought to be brought together not only the theories and doctrines of the different world religions but also their outer vehicles and formularies to the extent that these were real vehicles of their religious or spiritual life, divested, however, through a process of spiritual sifting, of their imperfections and errors and superstitions.[23]

Deshbandhu Chittaranjan Das explained Sen's attempt to create a universal religion. Speaking in 1917 he said:

The earlier religion of his (Keshub Chunder Sen’s) life was perhaps somewhat abstract. But his religion in developed form, as we find it, in his Navavidhan, is full of concrete symbols of all religions....Every Hindu is conscious of the underlying unity of this universalism. Read the devotional poems of the Vaishnavas, read the devotional poems of the Shaktas and the other sects, you will find they were identical in this character. The life and work of Keshub Chunder Sen also point to attempt after attempt at this very universalism....The result may or may not be considered satisfactory. But I refuse to judge it by the results. I rejoice in the glory of the attempt."[24]

His book, the Slokasangraha, was a collection of texts from Hindu, Buddhist, Jewish, Christian, Islamic and Chinese scriptures.

Children

Sen had 9 children, four sons—Karuna, Nirmal, Profullo and Subrata; and five daughters—Suniti, Savitri, Sucharu, Monica and Sujata.

External links

References

  1. ^ A.K.Mukherjee
  2. ^ "Autobiography of a Princess", Sunity Debee, 1921, pg.5
  3. ^ Slater, E. B. Keshab Chandra Sen and the Brahma Samáj: Being a Brief Review of Indian Theism. Madras 1884. p. 3
  4. ^ Murdoch, John. The Brahma Samaj and Other Modern Eclectic Systems of Religion in India. The Christian Literature Society 1893. p. 22.
  5. ^ Brahmo Annual Yearbook 1871 compiled by S.D.Collet
  6. ^ H.D.Sharma "Ram Mohun Roy -the Renaissance man" pg 26
  7. ^ Arun Kumar Mukherjee
  8. ^ "Brahmans Thesist and Moslems of India" (1906), pg 117. Prof.John Campbell Oman
  9. ^ ibid: p.117
  10. ^ Biographical Essays by Fredrich Max Müller. Longman's, Green, & Co., London 1884. pp. 51-52.
  11. ^ Muller, pp. 52-53.
  12. ^ Sivanath Sastri "History of Brahmo Samaj" 1911//1912 2nd edn.publ. "Sadharan Brahmo Samaj, Calcutta 1993"
  13. ^ Sivanath Sastri "History of Brahmo Samaj" 1911//1912 2nd edn.pg. 377 publ. "Sadharan Brahmo Samaj, Calcutta 1993"
  14. ^ Mukherjee, Arun Kumar, p. 6
  15. ^ "Brahmans Thesist and Moslems of India" (1906), pg 118. Prof.John Campbell Oman
  16. ^ R.V.Russell, 1912, "Tribes and Castes" Government Ethnography publication
  17. ^ Prof Oman. "Brahmans and Theists, 1906. p.131, 139,140
  18. ^ Shibnath Shastri: History of Brahmo Samaj, 2nd edition
  19. ^ Farquahar "MODERN RELIGIOUS MOVEMENTS IN INDIA" p.57-58
  20. ^ Farquahar "MODERN RELIGIOUS MOVEMENTS IN INDIA" p.57-58
  21. ^ pagina 513 Shibnath Shastri "History of the Brahmo Samaj" 2nd. edn.
  22. ^ page 513 Sivnath Sastri "History of the Brahmo Samaj" 2nd edn, 1993 pub:Sadharan Brahmo Samaj, Kolkata
  23. ^ The Story of Bengal’s New Era: Brahmo Samaj and Brahmananda Keshub Chunder by Bepin Chandra Pal, published in Bangabani, 1922. Reprinted in Brahmananda Keshub Chunder Sen “Testimonies in Memoriam”, compiled by G. C. Banerjee, Allahabad, 1934, Bengali section p 33.
  24. ^ From a speech delivered at a meting held at the Overtoun Hall, Kolkata in January, 1917 in memory of late Keshub Chunder Sen printed in Deshbandhu Rachanasamagra
Retrieved from "https://en.wikipedia.org/w/index.php?title=Keshub_Chandra_Sen&oldid=225167847"