Raja Rammohan Roy: Rights PDF

# Raja Rammohan Roy: Rights ## Unit-2 **Anju** ## 2. Structure - 2.1 Objectives - 2.2 Introduction - 2.2.1 Early Life and Influences - 2.2.2 Ideology - 2.3 Contribution and Social Reforms - 2.3.1 Brahmo Samaj - 2.3.2 Abolition of Sati - 2.3.3 Religious Reforms - 2.3.4 Dis...

# Raja Rammohan Roy: Rights ## Unit-2 **Anju** ## 2. Structure - 2.1 Objectives - 2.2 Introduction - 2.2.1 Early Life and Influences - 2.2.2 Ideology - 2.3 Contribution and Social Reforms - 2.3.1 Brahmo Samaj - 2.3.2 Abolition of Sati - 2.3.3 Religious Reforms - 2.3.4 Disagreement to Caste System - 2.3.5 Educational Reforms - 2.3.6 Advocate of Western Education - 2.3.7 Liberty of Press - 2.3.8 Champion of Nationalism - 2.3.9 The Synthesizer of Religion and Morality - 2.3.10 Love for Liberty and Constitutionalism - 2.3.11 Champion of Internationalism - 2.4 Roy's Political Liberalism - 2.5 Roy's Views on Liberty and Rights - 2.6 Raja Ram Mohan Roy- Father of Indian Journalism - 2.7 Summary - 2.8 Practice Questions - 2.9 Multiple Choice Questions - 2.10 Reference ## 2.1 Objectives The unit is concerned with Raja Ram Mohan Roy's political ideas. He was a notable religious and social reformer in nineteenth-century India. He established the Liberal tradition in Indian political thinking. After completing this lesson, you should be able to: - Recognize the importance of socio-religious reform movements in the formation of contemporary India; - Recognize Roy's struggle against harsh and barbarous social customs; and - Define and explain the role of liberalism in influencing modern Indian political thinking. ## 2.2 Introduction The 'Father of Modern India,' 'Father of the Bengal Renaissance,' and 'Father of the Indian Renaissance' were all titles given to Raja Ram Mohan Roy. Raja Ram Mohan Roy, the founder of the Brahmo Samaj, was a famous Indian social reformer. Raja Ram Mohan Roy is considered as the pioneer of modern Indian Renaissance for the remarkable reforms he brought in the 18th and 19th century India. The title 'Raja' was bestowed upon him by the Mughal emperor Akbar II, in 1831. Though Roy was modernist in his approach, he always tried to link modernity with tradition. He attempted the creative combination of secularism and spirituality, of Western and Eastern philosophy. He wanted to present the concept of universal religion by combining the best features of all leading religions of the world. He was of the opinion that rationality and modernity needed to be introduced in the field of religion and that "irrational religion" was at the root of many social evils. This concept of universal religion meant not merely religious tolerance, but also transcending all the sectarian barriers of separate religion He was the founder of Liberal tradition in Indian political thought. He was born into an affluent Brahman family in British-ruled Bengal (varna). Little is known about his early life and education, but he appears to have grown up with unconventional religious beliefs. He travelled frequently outside Bengal as a child and learned numerous languages, including Sanskrit, Persian, Arabic, and English, in addition to Bengali and Hindi. Rammohan began giving money to Englishmen working in Calcutta for the British East India Company starting in the late 18th century. John Digby, a subordinate company officer who introduced him to Western culture and literature, hired him in 1805. For the following ten years, Roy worked as Digby's assistant for the British East India Company. During that time, Rammohan resumed his religious studies. In 1803 he published a tract criticising India's superstition and religious differences, both within Hinduism and between Hinduism and other religions. He proposed a monotheistic Hinduism as a cure for those ills, in which reason leads the faithful to "the Absolute Originator, who is the initial principle of all religions." He looked to the Vedas (Hinduism's sacred writings) and the Upanishads (speculative philosophical literature) for a philosophical foundation for his religious ideas, translating old Sanskrit treatises into Bengali, Hindi, and English and producing summaries and treatises on them. The adoration of the Supreme God, who is beyond human comprehension and who sustains the universe, was the fundamental focus of those scriptures for Roy. In 1824, the French Sociéte Asiatique granted him honorary membership in recognition of his translations. In 1815, Rammohan Roy created the short-lived Atmiya-Sabha, or Friendly Society, to spread his monotheistic Hinduism ideas. In order to read the Old and New Testaments, he acquired Hebrew and Greek. In 1820, he released Precepts of Jesus, the Guide to Peace and Happiness, a collection of Christ's ethical precepts culled from the four Gospels. The purpose of this research is to conduct a conceptual analysis of Rammohan's social reforms and movements for social justice. ## 2.2.1 Early Life and Influences The 'Maker of Modern India' Raja Ram Mohan Roy was born on August 14, 1774 to Ramakanta Roy and Tarini Devi in Radhanagar village of Hoogly district, Bengal Presidency. Among his efforts, the abolition of the brutal and inhuman Sati Pratha was the most prominent. His efforts were also instrumental in eradicating the purdah system and child marriage. Besides Bengali and Sanskrit, Roy had mastered Arabic, Persian, Hebrew, Greek, Latin and 17 other leading languages spoken in the world. Roy's familiarity with such diverse languages exposed him to a variety of cultural, philosophical and religious experiences. He studied Islam thoroughly. The rationality and the logical consistency of Arabic literature in general and the mutajjil in particular impressed Roy greatly. The Sufi poets like Saddi and Haafiz made a deep impact on Roy's mind. The Quaranic concept of Tauhid or Unity of God fascinated Roy. Roy also had .studied the teachings of the Buddha Dhamma. It is said that in the course of his travels he reached Tibet. There he was pained to see how the principles of Buddhism were blatantly violated and how idol-worship, which had no place in the Dhamma of Lord Buddha, had come to be accepted. Roy admired the Bible as much as he did the Vedanta and the Quran. Many of his critics thought that two major features of Roy's Brahmo Samaj, namely, the opposition to idol-worship, and the practice of collective prayer were borrowed from Christianity. He also compiled "The Precepts of Jesus" with a view to proving how the teachings of Christ could be better adapted to rational man's use. ## 2.2.2 Ideology Ram Mohan Roy was heavily inspired by Western modern ideas, emphasising rationalism and current scientific approaches. His immediate challenge was his native Bengal's religious and social deterioration. Instead of leading to the improvement of society's condition, he considered that religious orthodoxies had become sources of hurt and detriment to social life, as well as sources of trouble and bewilderment to the people. He believed that religious change entails both social and political reform. HIs thought that each offender must apologize for his sins via self-purification and repentance, rather than through sacrifices and ceremonies. He believed in the social equality of all humans and was thus a staunch opponent of the caste system. He was drawn to Islam because of its monotheistic. He stated that the underlying message of Vedanta is likewise monotheistic. His concept of a one, unitarian god was a response to orthodox Hinduism's polytheism and Christian trinitarianism. Monotheism, he argued, promoted a single universal model for humanity. He believed that Hindu civilization could not grow unless women were freed from inhuman forms of oppression such as illiteracy, child marriage, sati, and purdah. He defined sati as a violation of every humanitarian and social feeling, as well as a hallmark of a race's moral debasement. ## 2.3 Contribution and Social Reforms Raja Ram Mohan Roy was a great social reformer. He modernized Indian society in many ways. Ram mohan as the 'first modern man' of India realized early that social reform was the precondition for the regeneration of the people of our country. Roy believed in, the progressive role of the British rule in India and sought government held in the matter of social reforms, especially in the form of socially progressive legislations. Roy's aim was the creation of a new society based on the principles of tolerance, sympathy and reason, where the principles of liberty, equality, and fraternity would be accepted by all, and where man would be free from the traditional shackles which had enslaved him for ages. He yearned for a new society which would be cosmopolitan and modern. Roy's methods of social reform were multifaceted. He combined all possible means, including even those which were commonly believed to be incompatible. His reforms have been discussed below: ## 2.3.1 Brahmo Samaj The Brahmo Samaj (1828) The society of God was the first attempt by Indians in the nineteenth century to reform Hindu society. It is a cosmopolitan religious organization based on the positive sides of all the prevailing religion. Initially, the reform was named as 'Brahmo Sabha' in 1820 but later in 19th century, it was renamed as Adi Brahmo Samaj meaning the society of men believing in the worship of supreme power in spirit form but opposing the idol worship of the Almighty. The Brahmo Samaj was essentially a monotheistic reform movement in the Hindu religion. The Brahmo Samaj was a reflection of the Bengal Renaissance and took active participation in social emancipation, which included the abolition of sati, the caste system, child marriage, dowry and the betterment of the status of women in society. The core of the Brahmo Samaj was to understand that all human beings were related at a human level and hence no discrimination should be practiced, be at the level of caste, religion or gender. The Bhahmo Samaj propagated the oneness of God, brotherhood, morality and charity and was against idol worship, polygamy, caste system, sati, child marriage and other meaningless rituals. The prominent leader of the Brahmo Samaj Keshad Chandra Sen, Jagdish Chandra Bose, Prasanta Chandra Mahalanobis, Satyajit Ray, Rabindranath Tagore, Debendranath Tagore. The Brahmo Samaj is credited with being one of the most important reform movements in India which led to the foundation of modern India. Its educational and social reform activities instilled a new confidence which, in turn, contributed to the growth of national movement. A number of Brahmo Samajists were later prominent in the struggle of Independence. ## 2.3.2 Abolition of Sati Sati is described as a Hindu custom in India in which the widow was burnt to ashes on her dead husband's pyre. Basically the custom of Sati was believed to be a voluntary Hindu act in which the woman voluntary decides to end her life with her husband after his death. But there were many incidences in which the women were forced to commit Sati, sometimes even dragged against her wish to the lighted pyre. The Brahmins and other higher castes in the society encouraged it. Raja Ram Mohan Roy raised his voice against the Sati system. A few rulers of India tried to ban this custom. In 1818, Roy wrote his first essay on sati in which he argued that the woman had an existence independent of her husband and hence, she had no reason to end her life on the demise of her husband. The society had no right over her life. Right to life of both man and women was equally important. Roy found that ignorance of the women about their legitimate rights, their illiteracy, customary denial of the property rights to the widow and the consequent helplessness, dependence, misery and humiliation were some of the causes behind this practice. According to Roy, Sati was nothing short of murder and was therefore a punishable offence under the law. It was Raja Ram Mohan Roy's efforts, bore fruits and this practice was stopped by an Act passed in 1829 during Lord William Bentinck. Thus, a long prevailing ugly practice of the Hindus was uprooted. ## 2.3.3 Religious Reforms Ram Mohan raised his voice against idolatry. In his book Tuhfat-ul-Muwahhidin' he championed the cause of Monotheism. He criticized idol-worship by the Hindus. He rejected polytheism, idol-worship and rituals of different religions. He advocated monotheism or unity among gods. He also advised people to be guided by the conscience. He inspired men to cultivate rationality. To all he appealed to observe the principle of unity of God. Further, he formed 'Atmiya Sabha' in 1815 to carry on discussions among scholars on religion and philosophy. Through this, he raised his voice against religious and social malpractices, Champion of Women Liberty Raja Ram Mohan Roy was a champion of women's rights in India. He laid the foundations of the women's liberation movement in this country. He revolted against the subjection of women and pleaded for the restoration of their rights. Raja Ram Mohan Roy advocated the liberty of Women. He was determined to give women her proper place in the society. Besides abolishing Sati, he advocated in favor of widow remarriage. In 1822, Roy wrote a book entitled Brief Remarks Regarding Modern Enchroachments on the Ancient Right of Females. He argued that like the sons, daughters have also their right over parental property. He also influenced the British government to bring necessary modification in the existing law. He raised voice against child-marriage and polygamy. He was the advocate of women education. Brahmo Samaj which he founded paid special attention to women's education. Thus, he advocated women's liberty out and out and awakened them. ## 2.3.4 Disagreement to Caste System The caste system was a very ugly practice prevailing in Indian society right from the later Vedic age. Raja Ram Mohan Roy's strongest objection to the caste system was on the grounds that it fragmented society into many divisions and subdivisions. The higher castes like Brahmins and Kshatriyas looked down upon the Sudras, Chandalas and other aboriginals. Ram Mohan opposed this ugly system of the Indian society. To him, Caste divisions destroyed social homogeneity and the integrated texture of society and weakened itpolitically. To him everybody was a son or daughter of the God. So, there is no difference among men. He was in favour of inter caste and inter-racial marriages, which he thought, could effectively break the barriers of the caste divisions. There should not exist hatred and animosity among them. Everybody is equal before God. Thus, ignoring differences among themselves they should embrace each other ignoring differences. Then, the true purpose of God will be materialized. By advocating this equality among men, Ram Mohan became the eyesore of many higher caste Indians. ## 2.3.5 Educational Reforms Ram Mohan Roy was educated in traditional languages like Sanskrit and Persian. He came across English much later in life and learned the language to get better employment with the British. But a voracious reader, he devoured English literature and journals, extracting as much knowledge as he could. He realised that while traditional texts like Vedas, Upanishads and Quran provided him with much reverence for philosophy, his knowledge was lacking in scientific and rational education. He advocated the introduction of an English Education System in the country teaching scientific subjects like Mathematics, Physics, Chemistry and even Botany. He paved the way to revolutionizing education system in India by establishing Hindu College in 1817 along with David Hare which later went on to become one of the best educational institutions in the country producing some of the best minds in India. His efforts to combine true to the roots theological doctrines along with modern rational lessons saw him establish the Anglo-Vedic School in 1822 followed by the Vedanta College in 1826. ## 2.3.6 Advocate of Western Education Raja Ram Mohan Roy was a great scholar having sharp intellect in the Vedas, Upanishads, Quran, Bible and several other holy scriptures. He very well realized the importance of English language. He could visualize the need of a scientific, rational and progressive education for the Indians. During his time, when controversy was going on between the orientalists and occident lists, he sided with the latter and advocated in favour of the introduction of the English system of education. He liked Physics, Chemistry, Mathematics, Botany, Philosophy. At the same time he also desired that the Indian Vedic studies and philosophical systems were to be studied and analyzed properly. He supported the move of Lord Macaulay and championed the cause of the English system of education in India. His motto was to take Indians the path of progress. He established English school in 1816 and Vedanta College in 1825. He wanted to introduce modem system of education. Of course, he could not live to see the introduction of English system of education in India in 1835. However, his efforts and dreams were materialized into reality even after his death. ## 2.3.7 Liberty of Press Raja Ram Mohan Roy was the 'Father of Indian Journalism'. He believed in the freedom of press. He fought for the rights of vernacular press. He edited a newspaper in Bengali named 'Sampled Kaumudi'. He was also the editor of Mirat- ul-Akbar. When restrictions were imposed on the publications of newspapers, he reacted sharply and criticized the British authorities vehemently. In his editorials, he reflected important social, political, economic, religious and other problems with which the Indians were grossly entangled. This brought public consciousness. His writings were so powerful that people were deeply moved by this. He could express his view in powerful English. ## 2.3.8 Champion of Nationalism Raja Ram Mohan Roy believed in the political freedom of man. In 1821 he had written to J.S. Buckingham, the editor of the 'Calcutta Journal' that he believed in the freedom of European and Asiatic countries. He advised Indians to have self-freedom in thought and action. He showed a bright example by condemning the Jury Act of1826 which had introduced religious discrimination in the law courts. According to this Act a Hindu or a Mohammedan could be tried either by a European or a native Christian but not vice versa. Ram Mohan protested against it. Thus, his nationalism was blatant He definitely fought for the legitimate rights of the Indians and championed the cause of Indian nationalism. Further, Ram Mohan Roy himself proceeded to London to plead a case on behalf of Akbar n, the Mughal Emperor. This reflected his nationalism. ## 2.3.9 The Synthesizer of Religion and Morality Raja Ram Mohan Roy was a noble soul. He brought a perfect blending between religion and morality. According to him a man must possess virtues like merry, morality, catholicity, forgiveness and so on. These qualities will purify his soul. Further, man will be regulated by these qualities. By cultivating these noble qualities a man can acquire divine knowledge and devote for the welfare of the society at large. Further his religious catholicity will further bloom by the cultivation of these qualities. Thus, Raja Ram Mohan Roy was undoubtedly a synthesizer of religion and morality which aimed at the welfare of the society at large. ## 2.3.10 Love for Liberty and Constitutionalism Liberty and constitutionalism were the two important aspects upon which Raja Ram Mohan emphasized. He preferred a constitutional form of Government for every nation. Despotism or autocracy, he hated from the core of his heart. He told that a constitutional government could only give guarantee of Individual freedom. Thus, he advocated individual liberty and constitutionalism. This clearly project that Ram Mohan was a champion of human liberty. ## 2.3.11 Champion of Internationalism Raja Ram Mohan Roy was the champion of internationalism. He wanted universal religion, synthesis of human culture and ideas, end of imperialism and peaceful co-existence of nations. Thus, he became the harbinger of a modem age. No Indian by that time had seriously thought about it what Ram Mohan advocated. He really advocated the principle of collaboration of mankind. Rabindranath Tagore commented that "Ram Mohan was the only person in his time... to realize completely the significance of the modem age. He knew that the ideal of human civilization does not lie in isolation of independence but in the brotherhood of interdependence of individuals and nations." ## 2.4 Roy's Political Liberalism Liberalism is a political doctrine that takes protecting and enhancing the freedom of the individual to be the central problem of politics. Liberalism had emerged as the most valuable product of renaissance and reformation in Europe. Liberalism in politics is associated with nonauthoritarianism, the rule of law, constitutional government with limited powers, and the guarantee of civil and political liberties. A liberal society is tolerant of different religious, philosophical, and ethical doctrines and allows individuals to freely form and express their conscientious convictions and opinions on all matters and live according to their chosen purposes and life paths. In economic terms, liberalism is associated with an unplanned economy with free and competitive markets, as well as private ownership and control of productive resources. Raja Rammohan Roy was one of the most outstanding personalities of the 19th century, as a pioneer of modernity, and a visionary of Liberal Democracy. It became the dominant ideology of the first phase of religious and social reform in' India. Liberalism, in brief, stands for the value and dignity of the individual personality; the central position of Man in the historical development; and the faith that people are the ultimate source of all power. Roy advocated liberal principles in all walks of life. In the religious field Roy stood for tolerance, a noncommunal approach to all problems and secularism. He valued the freedom of the individual to follow the dictates of his conscience and even to defy the commands of the priestly class. ## 2.5 Roy's Views on Liberty and Rights Liberty was a pivot around which the entire religio-socio-political thought of Roy revolved. His protest against idolatry, his agitation against Sati, his demand for modern western education and his insistence on freedom of press, right of women, and his demands for "separation for powers" and for the codification of laws were all expressions of his intense love for liberty. For him, liberty was a “priceless possession of mankind". He was the first to deliver the message of political freedom to India. Although Roy recognised the positive gains India would get from British rule, he was never in favour of an unending foreign rule in India. He considered the British connection necessary for India's social emancipation. Political freedom was bound to follow. His lave for liberty however was not limited to one nation or community. It was universal. He supported all struggles which aimed at human freedom. Freedom for him was indivisible. Freedom was the strongest passion of Roy's mind. He believed equally in the freedom of body and mind, so also the freedom of action and thought. He shunned all restrictions imposed by consideration of race, religion and customs on human freedoms. Roy was the first to create awareness for civil rights amongst the Indians. He was grateful to the Britishers because they made available to Indians all those civil rights which were enjoyed by the Queen's subjects in England. Though Roy did not specifically enlist the civil rights, he seems to include in it the following rights. Right to life and liberty, right to have opinions and freedom of expression, Right to property, Right to religion etc. Roy gave the greatest importance to the right to freedom of opinion and expression. To him it included the freedom of creativity of mind and intellect, as well as the freedom of expressing one's opinions and thoughts through different media. According to Roy, freedom of expression was equally useful to the rulers and the ruled. Ignorant people were more likely to revolt against all that the rulers did, they could turn against authority itself. In contrast an enlightened public would be opposed only to the abuse of power by authority and not to the existence of authority itself. The free press, the Raja argued, had never caused a revolution in any part of the world. But many examples could be cited where, in the absence of a free press, since the grievances of the people remained unrepresented and unredressed, the situation had become ripe for a violent 'revolutionary' change. A free and independent press alone could-bring forth the best in the government as well as the people. Roy, however, was not against the reasonable restrictions on the freedom of press. He even accepted some additional restrictions on the Indian Press, which were not imposed on the press in England. Such restrictions, he believed, might be necessary here as some Indians were likely to encourage hatred in the minds of the natives towards the British rulers. Roy also justified the restrictions imposed with a view to check the seditious attempts of creating hostilities with neighbouring friendly states. He, however, strongly objected to the restrictions imposed by the bureaucracy in India. These restrictions, in his opinion, were arbitrary and uncalled for by the circumstances in this country. In the Political field, Roy was a supporter of the impersonal authority of law and opposed all kinds of arbitrary and despotic power. He was convinced that the existence of constitutional government is the best guarantee of human freedom. He insisted on the use of constitutional means as when required to safeguard the rights. He preferred the gradual improvements of the condition of this country because, to him, such improvements were more lasting and profound. In the economic sphere, Roy believed in the sanctity of right to property. Similarly, he believed that a strong middle class had an important role to play in socio-political dynamics. He was for the emancipation of poor peasants who were exposed to the exploitation of zamindars. He wanted the government to reduce its demands of landlords. He wanted to preserve the ryotwari system and rural basis of Indian civilization and also establish modem scientific industry. He however differed from the other western liberal thinkers in one important respect, viz. role of state and sphere of state activities. In his scheme of things, the state is expected to bring about social reform, in protecting the rights of the tenants against the landlords etc. Roy's Liberal Perception on Law, Administration and International Co-existence According to Roy, Law is the “creation of passionless reason". It was the command of the sovereign. Hence, even the highest officer in the East India Company did not possess the competence for enacting the laws for India. The king-in-Parliament alone could have that authority. What is more important is, before finalising every piece of legislation relating to India should take into account the views of the economic and intellectual elites in this country. Important contribution of Roy was in the context of law relates to the codification of law. He argues that the codification of law was in the interest of both the rulers and ruled and it should be done on the basis of the principles common and agreeable to all groups and factions in the society. In the course of codification, the long-standing customs of this country should not be overlooked. Of course, only those customs which are reasonable and conducive to general welfare of the people should be picked up. Codified law should be simple, clear and exact. Codification would make the interpretations of laws more impersonal and its application more uniform. Roy had a clear perception of the distinction between law, custom and morality. He accepted that evolving customs were an important source of law, but the two could not be identified. He also made a distinction between law and morality. Some laws, according to Roy, might be legally valid, but morally indefensible. Conversely, some practices might be morally sound but could not be given legal force. Principles of morality are relative to the social realities and any law to be effective must take into account these ethical principles prevalent in a given society. In his book entitled 'An Exposition of Revenue and Judicial System in India' Roy presented a profound discussion on urgent reforms in administrative and judicial matters. He stressed the point that the administration could not be efficient and effective unless there were official speaking in the language of the masses. There should also be several channels of communication between the administration and the people. Roy's suggestions of reform in the judicial field are more numerous because for him an efficient, impartial and an independent judiciary was the supreme guarantee of liberty. Roy believed that the association of the natives in the judicial process had to be an essential feature of judicial administration. Other measures advocated by Roy included: constant supervision of the judicial proceedings by a vigilant public opinion, substitution of English for Persian as the official language to be used in the courts of law, appointment of Indian assessors in civil suits, trial by jury, separation of judicial from executive functions, and the constant consultation of the native interests before the enactment of any law that concerned them. He also suggested the revival of the age-old Panchayat system of adjudication. Roy thus urged several - reforms and. corrections in the Indian Judicial system in keeping with political liberalism. Though Roy was a liberal thinker, he did not believe in the policy of laissez-faire. He could never accept that the sphere of state activity was limited only to the political field. He had appealed repeatedly in his writings to the state authorities to undertake many social, moral and cultural responsibilities which did not strictly come under the category of 'political'. He wanted the state to protect the tenants against the landlords, to make arrangements for the useful and liberal education, to eradicate the ugly practices like Sati and to give equal protection to the lives of-both males and females, and to make efforts to create a new social order based on the principles of liberty, equality, fraternity and social justice. His ambition was to change the educational system completely. He was convinced that only a modern, science education could instil new awareness and new capabilities in the Indian people. Without this kind of education, social reform in India would be very weak and the country would always remain backward. Though Roy himself was a great scholar of Sanskrit, he always felt that the Sanskrit learning was irrelevant to modern India and hence he strongly opposed it. He appealed to the rulers that instead of perpetuating irrelevant Sanskrit learning, they should help equip the new generations of Indians with useful modern scientific knowledge. Roy wanted instruction in useful modern sciences like chemistry, mathematics, anatomy, natural philosophy and not load young minds with grammatical complexities, and speculative or imaginary knowledge, Roy's views and activities were really pioneering in giving a new turn to the educational system in India. He was the first eminent advocate of women's education. Roy was an ardent supporter of international coexistence. He was perhaps the first thinker of the 18th century who had a clear vision of internationalism. This vision might have occurred to him in the course of his search for universal religion. Roy, the prophet of universalism, argued that all nations of the world must be placed on an equal footing in order to achieve global unity and a sense of broad fraternity. It is only then that the contradiction between nationalism and internationalism can be ended. Roy held that the different tribes and nations were merely the branches of the same family and hence, there must be frequent exchange of views and frequent give and take in all matters among the enlightened nations of the world. This, according to Roy, was the only way to make the human race happy and contented. Moreover, he was a liberal at heart is evident from the letter he wrote to Buckingham when he heard about the suppression of the people of Nepal at the hands of Austrians. He wrote: “I am obliged to conclude that I shall not live to see liberty universally restored to the nations of Europe and Asiatic nations, and especially those that are European colonies... under these circumstances I consider the cause of Nepolitans as my own and their enemies as ours. Enemies to liberty and friends of despotism have never been and never will be ultimately successful". Historian K.M. Panikar rightly remarked, for whom "Raja Ram Mohun Roy was the real founder of liberal tradition in India with his commitment to the principle of equality, religious freedom, women's right to freedom and establishment of a casteless society." ## 2.6 Raja Ram Mohan Roy– Father of Indian Journalism The Press is aptly referred to as the fourth pillar of democracy other three pillars are Legislature, Executive and Judiciary. We consider press as free from bias and prejudice. Press reflects the realities of this world as wished by social and political world. Rammohan was a great champion of the freedom of the Press. Raja Ram Mohan Roy was described by Jawaharlal Nehru as a founder of the Indian press. His efforts to liberate the Press were made with the aim of education Indians about the affairs of the nation in their true perspective. He himself published newspapers in English, Bengali and Persian for the purpose of creating mass consciousness as a veritable check against the British authoritarianism. Besides being a great social reformer Ram Mohan also made a valuable contribution to Bengali literature and he is regarded as the father of Bengali prose. He was the first to realize the value of the newspapers as an instrument for diffusing intellectual light. He founded the Sambad Kaumudi (moon of intelligence) in 1821 in Calcutta. Due to the success of another rival newspaper named Samachar Chandrika Roy was forced to close it down in 1822. However it was revived the following year. Roy also started a newspaper in Persian 'Mirut ul Akhbar'(mirror of news) in 1822. The purpose Raja Ram Mohan Roy had in mind could not be served properly if there was no freedom of press. He championed the cause of press freedom. In 1823, Press Ordinance was promulgated. It prohibited the publication of newspaper or periodicals without previous license from the Governor-General-in-Council. Raja Ram Mohan Roy protested against it and submitted a memorandum to the Supreme Court arguing in favour of freedom of press in India. The British East India Company was against Freedom of press in India. But Raja Ram Mohan Roy strongly argued against this view. The company had the fear of public criticism under a free press. Ram Mohan Roy was successful in convincing the authority with his strong logic arguing that in India Freedom of press would not be harmful for the government as people had been loyal to it. Roy pointed out that a free press acted as a safety valve and did not give any scope for sudden outburst. Freedom of press was helpful to both the government and the people. A free press acts like a channel of communication between the two and solves many problems. People come to know about the plans, programmes, policies and intentions of the government through it. People also express their reactions and grievances through it thus making the governance more effective. A free press helps disseminate knowledge and boosts intellectual improvement. It allows creativity: gives literary, cultural and artistic knowledge and pleasure. The government comes to know about the defects of its policies and administration and gets a scope to remedy those before any crisis arises. Raja Ram Mohan Roy argued that a free press fails revolution and does not nourish it. Ram Mohan Roy however, was not in favour of absolute freedom of press. In tead he wanted reasonable restrictions on it. He believed that those who try to incite hatred in the minds of the Indians against the British nation should be punished. Similarly, an attempt to provoke hostilities with neighbours and friendly states must be duly penalized. ## 2.7 Summary Raja Ram Mohan Roy is hailed as "the Father of Modern India". He attempted to combine the western and eastern philosophy. His writings and ideas are an example of a synthesis of ancient Indian ideas with modern Western Political Principles. According to Roy, another factor responsible for the deteriorating political and social milieu was the social decadence of the Indian society. He wanted to build a new Indian society where principles of tolerance, sympathy, reason, liberty, equality and fraternity would be honoured. A multi-faceted personality, Roy carried on a relentless crusade against all kinds of injustices, exploitative practices and superstitions. Rammohan Raja Roy was deeply concerned about the condition of women in his time and led a strong movement for their freedom. He disproved the country's belief that women were intellectually and ethically inferior to men. He was concerned about women's contemporary education and their role in social rebuilding. Roy fought for women's property rights. He decried the terrible behaviours that were to blame for women's situation. He was against infanticide and attempted to persuade people that Hinduism does not allow a woman to be burned alive as proof of her chastity, and that human reason, too, does not support this practise. A woman cannot be held guilty for her husband's natural death; burning an innocent woman is a violation of human dignity. Roy contended that life is a gift from God, and that society has no authority to kill it. A widow, like a widower, should be able to remarry. If it is not possible, she is free to live a religious life. ## 2.8 Practice 1. Describe in details the Political Idea of Raja Ram Mohan Roy. 2. Evaluate the contribution of Roy in Indian renaissance. 3. Explain the idea of Roy on law, custom and morality. 4. Why is Raja Ram Mohan Roy called the 'father of modern India'? Evaluate his role as the pioneer of social reforms in India. 5. Critically examine the salient features of the socio-political thought of Raja Ram Mohan Roy. ## 2.9 Multiple Choice Questions 1. Who established the “Atmiya Sabha" a precursor in the socio-religious reforms in Bengal? - a) Vivekanand - b) Dayanand Saraswati - c) Raja Ram Mohan Roy - d) Aurobindo 2. Which of the following statement is not correct about Raja Ram Mohan Roy? - a) Raja Ram Mohan Roy was born in a well-to-do family in Bengal, probably in 1772. - b) He died in Indian in 1833. - c) He was given the title of Raja by the Mughal Emperor. - d) He started the newspaper named “Sambad Kaumudi" 3. Who wrote the book' A Gift to monotheists'? - a) David Hare - b) Raja Ram Mohan Roy