Religion has become a visible subject in India’s public discourse, particularly where it intersects with political debate. Recent events, including a mass Gita chanting programme in Kolkata and other incidents involving public expressions of faith, have drawn attention to how religion features in everyday life. These developments have raised questions about the relationship between modern technological progress and traditional religious practice.
In nineteenth-century Bengal, two prominent reformers—Raja Rammohun Roy (1772–1833) and Iswar Chandra Vidyasagar (1820–1891)—offered contrasting yet influential responses to religious and social challenges. Both came from orthodox Brahmin backgrounds. Rammohun Roy sought reform partly through reinterpreting religious ideas, while Vidyasagar concentrated on legal and social change.
Although Vidyasagar retained the sacred thread and respected aspects of Brahmin identity, accounts note that he had little interest in daily ritual observance. Biographers record that he eventually forgot the Gayatri Mantra, despite receiving early training in it.
Rabindranath Tagore offered a notable interpretation of Vidyasagar’s approach. He wrote that “Vidyasagar refused to accept the heartless, lifeless customs that have crushed the psyche of the nation, caused bloodshed, and tortured women—to be ordained by God. He hit at it.” Tagore observed that while some believed Vidyasagar relied on scripture to justify his reforms, “the Shastra was a mere pretext. He got agitated by the pain inflicted by injustice, and not by decisions of Shastras.” Reflecting on his place in Bengali society, Tagore remarked, “One wonders how God, in the process of producing forty million Bengalis, produced a man.”
Vidyasagar’s writings offer further insight into his position. He argued that dharma was beyond the comprehension of ordinary people and not necessary for living a moral life. In Shabdamanjuri (1864), he defined religion as a marker of moral conduct—associated with good and evil—rather than ritualism based on faith and prayer.
Although he habitually wrote “Sri Hari Saranam” at the top of personal letters, Vidyasagar described this as a symbolic gesture rather than an affirmation of belief or disbelief. He maintained that the nature of God could not be definitively known, describing it as a form of abstract consciousness rather than a being with form or attributes. He regarded religion as a private domain and rejected sectarianism.
Contemporaries such as Mahendranath Gupta recorded that Vidyasagar encouraged individuals to prioritise the welfare of society instead of seeking certainty about metaphysical questions. His advocacy for education, women’s rights, and social equality contributed to his reputation as an influential figure in his own time and beyond.
As India observes the 150th anniversary of “Vande Mataram,” the period offers an opportunity to reflect on thinkers such as Bankim Chandra Chattopadhyay and Vidyasagar, whose work emphasised social reform and national cohesion.
Current debates across India and neighbouring countries indicate that religion continues to play a role in political and social life, prompting ongoing discussion about the implications of its use in public affairs.
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