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Adi Dharm

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'Adi Dharm refers to the religion of Adi Brahmo Samaj the first development of Brahmoism. This was the first organised casteless movement in British India and reverberated from its heart of Bengal to East Assam, West Bombay State (modern Sindh, Maharastra and Gujarat), North Punjab and South Madras, Hyderabad, Bangalore. It was never conceived as an "anti-caste" movement, but stood for repudiation of all "distinctions between people" and foundation of a modern secular Indian nation under the timeless and formless One God, and its adherents would be Adi-Dharmis (or worshippers of the ancient formless indivisible One God Brahma or the Parambrahma "The One without a Second").

Founders of Adi Dharma

The Adi Brahma religion Adi Dharma was originally propounded by highest caste Kulin Brahmins of Bengal who were excommunicated from Hindu faith for opposing social and priestly evils of the time (18th and 19th century AD). Previously the ancestors of all these Highest caste twice born Bengali Brahmins had been excommunicated from Kannauj (Central Provinces) in 9th cent. AD after their return from Bengal. The religion was originated by the Bengali Brahmin Thakur clan of Ram Mohan Roy, Dwarkanath Tagore and Prasanna Coomar Tagore who were Rarhi Brahmins of the Vandhopadyaya (Sandilya gotra) division.

Genesis of Adi Dharma

The Adi Dharma founders were tainted and scandalised by orthodoxy as Pirali Brahmin and officially banned from entering temples like Jaganath Temple (Puri) by Govt regulations of 1807.[1] Subsequently their families also faced great difficulty in arranging marriages for some of their children such as India's poet-laureate Rabindranath Tagore who could only get a Pirali bride unlike his brothers.

Pirali brahmin

“In those days the practice of having Gharjamai was in vogue in our family, mainly because we were Piralis and then became Brahmos; therefore, there was no possibility of somebody from a good Hindu family marrying into our family .. it became almost impossible to get our children married. Our being ostracised by the Hindu society provided us with a certain freedom in absorbing western influences, and at the same time the Adi Brahmo Samaj was a branch of Hindu society in all respects except the practice of idolatry. Maharshi always expressed a hearty desire to establish this, and as such all the rituals and customs of Hindu society were followed in his family, and that environment prevailed at least till he was alive, ” wrote Indira Devi Choudhurani (Smritisamput Vol I (1997/2000), in Bengali, Rabindra Bhaban, Viswa Bharati, p. 18-19).

Adi Brahma Dharm timeline

Adi Brahma Sabha

Consequently the Adi Brahmos then set up their own faith called Adi Brahma Sabha in 1828/1830 by Trust deed of Brahmo Sabha and codified their religion as Adi Brahma Dharma published from 1848. The founders of this Brahmo religion were foremost reformers for nationalism, equality, secularism and education which now stand enshrined in the Constitution of India as Fundamental Rights. These founding fathers of Adi Dharma believed then that Hinduism was thoroughly corrupted and debased and that strong Law (ie. Dharma) of first Moslems and then English Rulers could cleanse India from these evils. For their associations with the Rulers of the times, they were ostracised and barred from orthodox Hindu society.

Trust deed Principles (1830)

By the Trust deed of 1830 principles it was held that all men are equal and without distinction and there is no need for priests or formal places for worship etc.

Adi Dharma doctrine (1848/1850)

By the 1848 Adi Brahma Dharma published doctrine of Debendranath Tagore, it was held that present Hinduism doctrine is corrupted, but that the original Vedas of pre-Aryan times (being relatively pure, though still fallible and not Scripture to be relied on) as reflected by 11 judiciously chosen Upanishads also speak of a single formless God who requires no temple or priest or idol for worship, only a rational and pure conscience of an intelligent mind. That there is no caste - high or low - all people are equal, in this World and before God. The doctrine of reincarnation is rejected. The doctrine of God being incarnate is also rejected.

Caste Disability removal Act (1850)

This publication resulted in the famous "Removal of Caste Disabilities Act" of 1850, and Brahmos were free to establish their own religion and marry amongst themselves without fear of disinheritance from ancestral property.

Lala Hazarilal's Shudra controversy (1851)

Krishanagar in Nadia district of West Bengal has always had special place in Brahmoism. Many old Brahmo families came from here including that of Ramtanu Lahiri who was the first Adi Dharmi to renounce his Brahmanical caste thread in 1851 (even before Debendra Nath who removed his in 1862). The gesture by Debendranath of sending Lala Hazarilal of Indore (a Shudra untouchable by birth) as Adi Dharma's first preacher to Krishnagar instead of a Brahmin preacher well versed in Sankskrit literature was, however, not too well appreciated and gave great offence to the Nadia Royal family.[2]

Christian missionaries banned (1856)

in 1856, Christian preachers attempting to convert Adi Dharma adherents were banned entry into Brahmo premises by Debendranath Tagore.

Adi Dharma mission to Punjab (1861)

In 1861 the famous Adi Brahmo preacher Pundit Navin Chandra Rai ("Roy") went to the Punjab and spread this new faith and opened many Adi Brahmo houses of worship all over Punjab (West and East) at Jullundur, Lyallpur, Lahore, Amritsar etc. People of all faiths and castes without distinction flocked to the new creed and over 580 families were enrolled till 1870. Subsequently the Oriental College was established at Lahore by Pundit N.C.Rai.

First schism in Brahmo Samaj (1866)

In 1865/1866 there was a dispute in the Brahmo Samaj over caste distinctions, and many younger members of the Samaj who were influenced by Christian missionaries were expelled from the Adi Samaj - which was henceforth known as "Adi Brahmo Samaj.

Brahmo marriage (bill) controversy (1871)

In 1871 the expelled group petitioned the Government to recognise them and their inter-faith marriages claiming that Brahmos are not Hindu, not Christian, Moslem, Jew or Parsi etc. The Adi Brahmo group opposed this stating We are Brahmos first, and Hindus second and finally a compromise Law was passed as Act III of 1872 to enable marriages between Brahmos and thereby recognising the Brahmo religion by State.

Adi Dharma's Maharshi and Gurudev visit Punjab (1872)

In 1872/1873 Debendranath Tagore (the Maharshi) and his son Rabindranath Tagore (Gurudev) visited Punjab and spent much time in worship at the Golden Temple at Amritsar. A famous Sikh gentleman Sirdar Dayal Singh Majithia from the priestly family of this temple joined the Adi Dharma and subsequently contributed much money to the faith and also became a founder Trustee of the Sadharan Brahmo Samaj in 1880.

Emergence of Arya Samaj in Punjab (1875)

In the meantime (1872 - 1875) in Punjab due to Schisms in Adi Brahmo Samaj at Calcutta, a new variant of Adi Brahmoism called Arya Samaj began to take root. While traveling its founder Swami Dayanand came into close and extended contact with Raj Narayan Bose, Debendranath Tagore etc. Swami Dayanand closely studied Tagore's book Brahmo Dharma, a comprehensive manual of religion and ethics for Adi Dharma, while in Calcutta. The bone of contention between these two Samaj's was over the authority of the Vedas - whose authority the Adi Dharma reject and hold to be inferior works, whereas Arya Samaj hold Vedas to be divine revelation. Despite this difference of opinion, however, it seems that the members of the Brahmo Samaj and Swami Dayanand parted on good terms, the former having publicly praised the latter’s visit to Calcutta in several journals and the latter having taken inspiration from the former’s activity in the social sphere.

Lala Hardayal pracharok in Northern India (1876)

Another close associate of Debendranath Tagore, Lala Hardayal volunteered to promote the Adi Dharma cause in the Central Provinces and Punjab. he linked up with Sirdar Dayal Singh Majithia and the pure Adi Dharma message of One God without Caste or Priests took great root in this Province. Many low caste Sikhs, low caste Hindu converts to Christianity etc. joined the Adi Brahma Dharma to be eventually absorbed back after education into their respective faiths. It is pertinent that Debendranath was greatly influenced by works of Kabir and Baba Guru Nanak and always kept their books at his side.

2nd phase of formation of Provincial Samajes (1878-)

In 1862 and again in 1864 the Adi Dharma stalwarts from Calcutta visited Bombay, Madras Presidencies. They also visited Hyderabad (Deccan). As a result many anti-caste, One Formless God Adi-Dharma affiliates were started including the Prarthrana Samaj in Mumbai. The Veda Samaj in Madras, and the Brahma Samajam in what is now Andhra Pradesh.

Character of Adi Dharma changes (1867-)

From 1867 after the First Schism, the Adi Dharam movement became stridently nationalistic. A Hindu Mela was regularly organised which became the precursor to the Swadeshi movement and then the Indian National Congress. In the meanwhile the expelled Christian factions from Adi Samaj launched a sustained and bitter campaign to wean away the Adi Dharma missions outside Bengal. A great deal of propaganda was hurled from both sides.

Many Christian members reabsorbed in Adi Dharma (1878-)

In 1878 these expelled members split again, but most of them recanted and were absorbed back into Brahmoism by Maharshi Debendranath and Raj Narayan Bose the founders of Hindutva (ie. Brahmoism's nationalistic religion of Adi Dharma of pre-Aryan uncorrupt times means All Indians are One without distinction, regionalism and caste) as Sadharan Brahmo Samaj. The small remainder of heretics formed a Christian / Baha'i new world religion called Navabidhan or New Dispensation and are not considered part of Adi Dharma.

In 1897 a landmark decision of the High Court of the Punjab in Sirdar Dayal Singh's case after his demise, upholds that Brahmoism is a separate religion from Hinduism (except for the Adi Brahmos - Adi Dharma'ites who remain within Hinduism), whereas simultaneously affirming such gems as " .. Sikhs are Hindoos and nothing but Hindoos .." and " A Sikh (Sardar Dyal Singh) who follows Brahmoism without actually converting to it continues to remain a Hindoo". This decision is confirmed by the Privy Council in 1903 (Rani Bhagwan Koer & Anr. vs. Acharya J.C.Bose and Ors) and is the leading Judgement even today on the vexed question of "who is a Hindu?".

Adi Dharma expands to Bodo people (1906)

In 1906 another preacher from Assam by name Kalicharan Brahma was initated into Brahmoism. His reform work among the Bodo people established the Bodo Brahma Dharma among the Bathow religionists of Assam and reformed that religion of Adivasi Tribal people considerably. The followers of Adi Dharam in that region are known as Brahmas.

Schisms in Punjab branches (1922-)

From 1922 onwards, dissension in Arya Samaj factions of Punjab between the Vasant Rai and Mangoo Ram groups again split the regional Adi Dharma movement. Both groups approached the Lahore Headquarters of Adi Brahmo Samaj for recognition which was denied to both. This led to rivalry and inducements from all sides including Arya Samaj, Christian missionaries, Sikhism etc. causing considerable confusion in the Northern Provinces as to who represents Adi Dharma here. The major controversy at this time concerned many depressed caste Sikhs of Chamar grade in a supposedly casteless Sikhism rediscovered Ravidass's teachings of 14th century (claimed by them to be incorporated in Guru Granth Sahib) and got themselves registered as Adi -Dharmi's in the 1921 and 1931 Census of Punjab after the legal decision in Bhagwan Koer's case and the Piraliprecedent. This action by a section in the Punjab once again revived the Pirali controversy which echoed in Calcutta. Concerted action and representation by Adi Dharma and all sections of Brahmo Samaj ensured that after 1931 no further caste based Census took place in India. Thereafter the Congress Party revived casteism again with M.K.Gandhi asserting on 7 September 1936 ".. Sikhism is part Of Hinduism and if becoming a Sikh is conversion then this kind of conversion on the part of Harijans is dangerous"

Marriage Validity Controversies (1938-)

File:Indira-vedic-wedding.jpg
Indira Gandhi's controversial ".. neither conventional nor legal.. " Vedic wedding image. Guardian.co.uk

A considerable controversy also erupted at this time over validity of Arya Samaj marriages. With low caste converts to Christianity being reinducted into Hindu ranks after shuddhikaran or purification, orthodox Hindu society was not prepared to accept these reconverts or marry with them. With a few deaths of such converts often from very rich families or landed gentry, property disputes began reaching the Courts and the existing laws proved inadequate. With neither side willing to budge, a Marriage Law for Arya Samajis was deferred for almost 25 years. Luckily a fortituous occurence took place. Krishna Hutheesingh (a niece of Jawaharlal Nehru) wanted to marry a Prince - a Jain by religion. Such a marriage was then barred in law since the parties were of different castes. They arranged to be married under the Adi Brahmo Law of 1872 and gave false declarations as was done in B.K.Nehru's case also. When these facts came out, the Adi Brahmo's fiercely objected to misuse of their Act and began to watch the banns. In 1938 Jawaharal Nehru's daughter Indira insisted on get married to her sweetheart Feroze. Once again being of different faiths they could not be legally married under any law of the time except the Adi Dharma Law. The elders (incl. Rabindranath Tagore) of Brahmo Samaj at Shantiniketan, Delhi and Allahabad were consulted (incl. by M.K.Gandhi) and who after considerable disagreement advised instead that the long pending Marriage Validity law for converted low caste Arya Samajis be enacted, which was speedily done in 1939 by an obliging Britiush Governemnt, enabling the loving couple to be wed in early 1942 by secret pre-Vedic Adi Dharm reformed Brahmic rites taught to Nehru's priest by Adi Dharma elders at Allahabad in the presence of Brahmos like Sarojini Naidu with the groom wearing a sacred Brahmic thread in secret.[3][4] Ever since, these Adi Dharma rites have been used by the Gandhi-Nehru family for their marriages - such as for Rajiv Gandhi to Sonia Gandhi, Sanjay Gandhi to Maneka Gandhi, Priyanka Gandhi to Robert Vadra etc. and the Vedic law of Adi Dharma has never been repealed despite passage of the Hindu Code in 1955 which repealed all such similar marriage validity laws for other faiths.

Post Independence developments (1947-)

After Partition of India in 1947, the Adi Brahmo Dharma Headquarters for the region shifted from Lahore to New Delhi to Adi Brahmo Brahmin descendants of Babu Raj Chandra Chaudhuri's (who married daughter of Babu N.C.Rai) family settled here.

Ambedkar and Adi Dharma (1949-)

In 1949-1950 B.R.Ambedkar approached the Adi Dharm leaders at Delhi to get absorbed his followers into Adi Dharma. Due to bitter debates in the Constituent Assembly with Brahmo members and over the Hindu Validity Marriages Validity Act 1949, he could not be accomodated within the Adi Dharma principles. This was chiefly due to his insistence on denouncing Manu - paradoxically respected by Adi Dharma's founding father's as a great Law Giver. Thereafter in about 1955 Ambedkar and his followers instead chose to join Buddhism.

Status of Adi Dharma

The Adi Brahmo Samaj movement is today the largest of the Brahmo developments. It is ironic that a small dedicated group of outcaste twice born Brahmins of the highest caste of Bengal setting out to rid India of caste and prejudice have instead engendered a national Constitution which perpetuates a divisively violent Casteism in Hindu religion which tears the social fabric of India apart especially in the field of education . Adi Dharma has spawned not only the Indian National Congress party but also the Hindutva agenda of their opposition.

See also

References

  1. ^ NOTE BY Dr. B. R. AMBEDKAR TO THE INDIAN FRANCHISE COMMITTEE, (LOTHIAN COMMITTEE) ON THE DEPRESSED CLASSES, SUBMITTED ON 1st MAY 1932. "IV. Depressed Classes in Bengal", ".. (10) Rajbansi, (II) Pirali, (12) Chamar, (13) Dom, .."
  2. ^ Sivanath Sastri "History of Brahmo Samaj" 1911//1912 2nd edn.pg. 377 publ. "Sadharan Brahmo Samaj, Calcutta 1993"
  3. ^ "The pheras took place at night. The marriage ceremony was performed according to the Vedic tradition." pg.31 "Indira Gandhi - ISBN:8128809016"
  4. ^ "The ceremony uniting Indira and Feroze was neither conventional nor legal. .. They were both reluctant to sign a declaration that they did not belong to any religion. .. Hence the illegality of Indira's marrriage." pg.177-181 "Indira - The life of Indira Nehru Gandhi - ISBN:039573097X" Katherine Frank, 2002.
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