By Brian Hatcher
In 1839 a various team of Hindu leaders all started accumulating in Calcutta to percentage and propagate their religion in a non-idolatrous kind of worship. the crowd, referred to as the Tattvabodhini Sabha, met weekly to worship and listen to discourses from contributors at the virtues of a rational and morally in charge mode of worship. They referred to as upon historic resources of Hindu spirituality to steer them in constructing a sort of contemporary theism they known as "Vedanta." during this e-book, Brian Hatcher interprets those hitherto unknown discourses and situates them opposed to the backdrop of non secular and social swap in early colonial Calcutta. except bringing to mild the theology and ethical imaginative and prescient of an organization that was once to have a profound impact on non secular and highbrow lifestyles in nineteenth-century Bengal, Hatcher's research promotes mirrored image on quite a few subject matters important to knowing the improvement of recent types of Hindu trust and practice.
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Additional info for Bourgeois Hinduism, or Faith of the Modern Vedantists: Rare Discourses from Early Colonial Bengal
Rammohan Roy (carbon transfer and ink on paper by Adam Farcus, used by permission of the artist) This is an intriguing development that sheds important light on the dynamics behind the revival of the reformist movement that had been established by Rammohan, the Bra¯hmo Sama¯j. I return to this development in chapter 3. ’’ Such a description reminds us that while the Tattvabodhinı¯ Sabha¯ may have broadly sought to promote the kind of theology advocated by the Bra¯hmo Sama¯j, the Sabha¯ was nevertheless a veda¯ nta according to rammohan roy 21 unique and independent outgrowth of Debendranath’s own spiritual vision.
The family history of the Tagores is intimately bound to the Bra¯hmo movement and the so-called renaissance of Bengali culture more generally during the nineteenth and twentieth centuries. Without doubt, the family’s brightest light was Debendranath’s son, the Nobel laureate Rabindranath Tagore. But as David Kopf long ago pointed out, for all the adoration paid to Rabindranath, it is all too rare to ﬁnd adequate attention paid to the debt he owed to his father, Debendranath, and his grandfather, Dwarkanath (Kopf 1979: 287).
There, in the afternoon, with the sun streaming through the trees, he tells us he spontaneously sang his ﬁrst religious song. He was now nineteen or twenty. His decision to take up the study of Sanskrit is one indication of his growing desire to engage more directly with the great spiritual texts of the Hindu tradition. While he had studied some Sanskrit 38 bourgeois hinduism, or the faith of the modern vedantists as a boy, he now requested the family’s pandit, S´ya¯macarana, to point him to _ the best texts for learning about God.
Bourgeois Hinduism, or Faith of the Modern Vedantists: Rare Discourses from Early Colonial Bengal by Brian Hatcher