Maharaj-libel-karsandas-team
The Associates of Karsandas Mulji: Unveiling Hidden Prejudices and Biases
Author: Dhawal Patel, Utkarsh Sharma, Pratyush Mehrishi, Aditya Shastri
@Copyright 2024 - No copies, reproductions or representations of this article is allowed in any form or medium, without the advance written consent of the authors above, which consent may be withheld by the authors in its sole and absolute discretion
Introduction
By the time the Maharaj Libel case reached its peak, it was clear that the trial was not merely about Karsandas Mulji’s article but rather about Hinduism, specifically the worship of Krishna, as perceived by nineteenth-century British Protestants. The court conceded that it was ‘obviously impossible to form anything like an adequate judgment of any religious system on any mere series of extracts’. However, both judges on the bench had their preconceived notions about Hinduism. Justice Joseph Arnould, in his judgment, described the Vallabhacharya sect as a degradation of ‘the sublime Brahminical doctrine of union with “Brahman”’. This effectively gave legal sanction to the philosophical conception of Hinduism promoted by European and Indian Orientalists, while condemning a form of popular worship practiced by thousands in the Bombay Presidency.
Karsandas Mulji
Karsandas Mulji, born in Bombay on July 25, 1832, is a highly contentious figure in Indian history, often seen as anti-Hindu and pro-British. His early education began in a primary vernacular school from 1838 to 1843, followed by a short stint at the Government Gujarati School in 1847. However, it was his entry into an English school in 1848 that set the stage for his deep and controversial engagement with British education and culture. Mulji's further education at Elphinstone College in Mumbai exposed him to Western ideals and the influence of prominent British figures such as Dr. John Wilson and Dr. H.H. Wilson, who played pivotal roles in shaping his worldview.
In the mid-nineteenth century, as the British Raj tightened its control over India, often resorting to brutal measures like the Orissa and Bengal famines, Mulji advocated for the adoption of British culture and values in India. He considered England a great nation and viewed the British power and constitution as enlightening. His writings and speeches suggested that India should strive to emulate British commerce, learning, and benevolence, a stance that many saw as a blatant endorsement of the colonial regime. Mulji’s preface to his works often highlighted his belief that India should raise its level to match that of England, overlooking the immense harm and cultural erosion caused by British colonialism.
Mulji's admiration for British culture and his relentless criticism of Hindu practices positioned him as a divisive figure. He saw himself as a reformer, but his reforms were heavily biased towards Western ideals, often at the expense of traditional Hindu values. His disdain for idol worship, the Varna (distribution of job roles) system, and other Hindu customs was seen as aligning with the colonial agenda to undermine and weaken Hindu society.
.jpg)
Mulji's relationship with contemporary figures further highlights his controversial stance. He was closely associated with Narmadashankar of Surat, commonly known as Narmad, a poet and writer who also held critical views of traditional Hindu practices. Both Mulji and Narmad shared a vision of modernizing Indian society based on Western principles, which often brought them into conflict with traditionalists. Mulji's links to Dayanand Saraswati, the founder of the Arya Samaj, were also significant. While Dayanand sought to reform Hinduism by returning to the Vedic scriptures and rejecting idol worship, Mulji’s approach was seen as more aligned with British interests, making their relationship complex and often contentious.
Moreover, Mulji's connections with Dr. John Wilson, a Scottish Christian missionary and a prominent figure in Bombay's intellectual circles, were instrumental in shaping his outlook. Dr. Wilson, who was deeply involved in the missionary efforts to convert Hindus to Christianity, provided Mulji with a platform to express his reformist ideas, which many perceived as anti-Hindu. Dr. Wilson’s influence on Mulji is evident in Mulji’s relentless critique of Hinduism and his advocacy for adopting Western customs and education. His legacy is marred by accusations of being a pawn in the British colonial strategy to dismantle Indian culture and religion.
Narmad
Narmadashankar Lalshankar Dave, commonly known as Narmad, was born on August 24, 1833, in Surat, Gujarat. Though he is often hailed as a literary pioneer and social reformer, a closer examination of his life reveals a man whose actions and beliefs frequently undermined traditional Hindu values. Narmad's life was marred by personal scandals, including extramarital affairs, and his relentless criticism of Hindu practices positioned him as a rebellious figure against the very culture he was born into. Narmad's education began in a vernacular school, but his true transformation occurred when he attended Elphinstone College in Mumbai. Immersed in the British education system, Narmad developed a deep admiration for Western culture and values, often at the expense of his own heritage.Influenced by British figures like Dr. John Wilson, he adopted a critical stance towards Hinduism, advocating for reforms that aligned closely with colonial interests. Narmad's personal life was rife with moral controversies. He was married three times, with his first two wives passing away under tragic circumstances. However, it was his extramarital affair with a woman named Dahi Gauri that truly highlighted his character flaws. In his autobiography "Mari Haqiqat," Narmad candidly admits to the affair, detailing the distress and complications it caused in his life. Such actions starkly contrasted with the ethical standards he purported to uphold, revealing a deep hypocrisy in his personal conduct.
Narmad's disdain for traditional Hindu practices was evident in his relentless critiques. He condemned idol worship, the caste system, and other customs, aligning himself with the reformist but controversial figure Dayanand Saraswati. His association with figures like Karsandas Mulji, who also held anti-Hindu views, further cemented his reputation as a rebel against Hindu traditions.
His life story, as revealed in "Mari Haqiqat," showcases a man torn between his admiration for Western ideals and his Indian heritage, ultimately painting a picture of a characterless rebel whose actions frequently contradicted the moral and cultural values of Hinduism.
Dr. Norman Macleod
Dr. Norman Macleod was a prominent Scottish clergyman and an ordained priest, promoted in 1869/1870 to the post of Moderator of the General Assembly of the Church of Scotland. Macleod visited India in connection with Scotch Missions and, alongside his colleague Dr. John Wilson, addressed a conference of missionaries at St. Andrew’s Church in Bandra, Bombay.
**Prejudices and Biases**: Macleod's speeches and actions reveal a clear agenda to critique Hinduism while promoting Christianity. His collaboration with Dr. Wilson and criticism of Hindu thoughtlessness on religious questions indicate a condescending attitude toward Hindu practices. His involvement in the trial highlights the British colonial strategy of undermining Hinduism through religious and cultural superiority.
Dr. John Wilson
Dr. John Wilson FRS, a member of The Royal Society of London, arrived in Bombay in 1829 with his wife Margaret Bayne as a Scottish Christian missionary. Wilson, who established the Ambroli Church in Bombay, engaged in debates with Hindu apologists with the intention of proving Hindu theology wrong and converting Hindus to Christianity.
**Prejudices and Biases**: Wilson's active participation in the Maharaj Libel case as a subject-matter expert reflects his deep-seated bias against Hinduism. His efforts to discredit Hindu theology and portray it as inferior to Christianity were part of a broader colonial agenda to facilitate conversions. His role in the trial underscores the systematic attempt to undermine Hindu religious practices and promote Christian doctrines.
Christian Work: Magazine of Religious and Missionary Information
"Christian Work: Magazine of Religious and Missionary Information" was a periodical published in London, aimed at spreading the progress of Christian missionary activities. The magazine contained information on missionary work and criticism of non-Christians.
Prejudices and Biases:
The magazine's publication of the Maharaj Libel case details shows how the missionary narrative was used to portray Hinduism negatively. It served as a tool to propagate the colonial agenda, emphasizing the superiority of Christianity and the supposed moral and theological deficiencies of Hinduism.
The Indian Mission of the Irish Presbyterian Church
The book "The Indian Mission of the Irish Presbyterian Church: A History of Fifty Years of Work in Káthiáwár and Gujarat" by Rev. Robert Jeffrey, published in 1890, documents the missionary work in India.
Prejudices and Biases
The book's pride in its missionary activities, including the Maharaj Libel case, highlights the biased perspective of missionaries who viewed their work as a civilizing mission. It reflects the broader colonial attitude of viewing Hinduism as an inferior religion that needed to be reformed or replaced by Christianity.
Monier Williams
Monier Williams, who succeeded Prof. H.H. Wilson as the Boden Chair of Sanskrit at Oxford University, was an ardent Christian whose work aimed at facilitating the translation of Christian scriptures into Sanskrit.
Prejudices and Biases
Williams’ academic work was heavily influenced by his religious agenda. His efforts to promote a biased view of Hinduism, portraying it as a corrupt and degenerate tradition compared to the supposedly pure and superior Christian faith, exemplify the intellectual colonialism prevalent at the time.
References
"In explanation I must draw attention to the fact that I am only the second occupant of the Boden Chair, and that its founder, Col. Boden, stated most explicitly in his will (dated August 15, 1811) that the special object of his munificent bequest was to promote the translation of the Scripture in Sanskrit so as to enable his countrymen to procet'd in the conversion of the natives of India to the Christian religion."
"It was on this account that, when my distinguished predecessor and teacher, Professor H. H. Wilson, was a candidate for the Chair in 1832, his lexicographical labours were put forward as his principal claim to election."
"Surely it need not be thought surprising, if following in the footsteps of my venerated master, I have made it the chief aim of my professional life to provide facilities for the translation of the Sacred Scriptures in Sanskrit and for the promotion of a better knowledge of the religions and customs of India, as the best key to a knowledge of the religious needs of our great Eastern Dependency. My very first public lecture delivered after my election in 1860 was on "The Study of Sanskrit in Relation to Missionary Work in India" (published in 1861). (Pref. to the New Edition of Sanskrit English Dictionary by M.M. Williams pp.[X-X)
Dayanand Saraswati and the Arya Samaj
Dayanand Saraswati, founder of the Arya Samaj, was also implicated in the British strategy. While he advocated for a return to Vedic principles and criticized contemporary Hindu practices, his stance was used by the British to further the divide between Vedic and Puranic Hinduism.
Prejudices and Biases
The Arya Samaj's critiques of image worship and ritual practices were co-opted by colonial propagandists to delegitimize the Puranic tradition and promote Christianity. This selective appropriation of Dayanand Saraswati’s reformist agenda reflects the British tactic of using internal critiques to weaken the overall structure of Hinduism.
H.H. Wilson: Architect of the Christianization Agenda in India
Prof. Horace Hayman Wilson (1786-1860) was a prominent British orientalist and the first occupant of the Boden Chair of Sanskrit at Oxford University. His tenure and work were heavily influenced by the agenda of promoting Christianity and undermining Hinduism. Born in London, Wilson came to India in 1808 as a medical professional, but soon turned his focus to the study of Sanskrit and Hindu scriptures. His deep engagement with Hindu texts was driven by a colonial objective: to translate these texts in a manner that would facilitate the conversion of Hindus to Christianity.
Wilson’s profound influence on Indian education and religious discourse began with his appointment to the Boden Chair of Sanskrit at Oxford in 1832. This position was explicitly established with the aim of promoting the translation of Christian scriptures into Sanskrit to aid in the conversion of Indians to Christianity. His works, such as "The Religious and Philosophical Systems of the Hindus," were crafted not just as academic texts but as tools of missionary work.
Karsandas Mulji, a controversial figure in his own right, was deeply influenced by the British education system and figures like H.H. Wilson. Educated at Elphinstone College in Mumbai, Mulji was imbued with Western ideals and perspectives, largely through the tutelage and works of Wilson and his contemporaries. Wilson’s translations and interpretations of Hindu scriptures often portrayed Hindu practices in a negative light, aligning with Mulji’s own critical stance against traditional Hinduism. This influence was evident in Mulji’s writings and his role in the Maharaj Libel case, where he worked closely with British authorities to criticize and delegitimize Hindu religious practices.
Wilson's tenure was marked by a clear agenda to Christianize India. He believed that the walls of Hinduism needed to be encircled, undermined, and finally stormed by the soldiers of the Cross for Christianity to achieve complete victory. This mission was supported by his translations and academic work, which aimed to provide facilities for the translation of the Bible into Sanskrit and promote a better understanding of Indian religions and customs as seen through a Christian lens.
The impact of Wilson’s work extended far beyond his lifetime. His translations and interpretations were foundational in the efforts of subsequent missionaries and scholars like Monier Williams, who succeeded him in the Boden Chair. Williams explicitly stated that his professional life’s chief aim was to provide facilities for the translation of the Sacred Scriptures into Sanskrit and promote a better knowledge of Indian religions as a means to facilitate their conversion to Christianity.
Wilson’s influence on Indian reformers like Karsandas Mulji underscores the complex and often contentious relationship between colonial power and indigenous culture. While he is credited with significant contributions to the field of Sanskrit studies, his work also exemplifies the colonial agenda of cultural and religious conversion, leaving a legacy that continues to provoke debate and reflection.
References
"In explanation I must draw attention to the fact that I am only the second occupant of the Boden Chair, and that its founder, Col. Boden, stated most explicitly in his will (dated August 15, 1811) that the special object of his munificent bequest was to promote the translation of the Scripture in Sanskrit so as to enable his countrymen to procet'd in the conversion of the natives of India to the Christian religion."
"It was on this account that, when my distinguished predecessor and teacher, Professor H. H. Wilson, was a candidate for the Chair in 1832, his lexicographical labours were put forward as his principal claim to election."
"Surely it need not be thought surprising, if following in the footsteps of my venerated master, I have made it the chief aim of my professional life to provide facilities for the translation of the Sacred Scriptures in Sanskrit and for the promotion of a better knowledge of the religions and customs of India, as the best key to a knowledge of the religious needs of our great Eastern Dependency. My very first public lecture delivered after my election in 1860 was on "The Study of Sanskrit in Relation to Missionary Work in India" (published in 1861). (Pref. to the New Edition of Sanskrit English Dictionary by M.M. Williams pp.[X-X)
"When the walls of the mighty fortress of Hinduism are encircled, undermined and finally stormed by the soldiers of the Cross, the victory to Christianity must be signal and complete."
"He (Dayanand) may possibly convinced the Hindus that there modern Hinduism is altogether in opposition to the Vedas....If once they are become thoroughly convinced of this radical error, they will not doubt abandon Hinduism at once...They cannot go back to their Vedic state; that is dead and gone, and will never revive; something more or less new must follow. We hope it may be Christianity "(The Christian Intelligencer, Calcutta, March 1870, p. 79).
It is appropriate to say here that the literature related to Hindu religious thought, written by English and Indian authors residing in Britain or India and those esteemed at Oxford University during the period (1898-1947), clearly shows the influence of Max Müller's anti-Hindu sentiment. What is astonishing is that the opposition to Hinduism in Britain did not end even after the British Raj in India ended and the British left; it continues to this day. In the Encyclopedia Britannica published in 2003 (authored by Irvin Locohinian Basham, J.A.B. Beutenein, and Wendy Doniger-Students Home Edition), it is written that-
"Krishna was worshipped with his adulterous consort Radha."
"Vishnu often acts deceitfully, selfishly or helplessly".
About Shiva Lingam "It says, “yet another epiphany is that of the ligam, an upright rounded post usually of stone, representing a phallus in which form he is worshipped throughout India."
Christianizing India
- Conference of Missionaries in St.Andrew’s Church for reporting on their Indian mission work to the Church of Scotland and planning further strategies. Speaking further in a conference full of missionaries assembled to report on the work of their Indian Missions, to the Church of Scotland, Dr. Wilson criticized and charged Hindus with thoughtlessness on religious questions !! The whole newspaper can be read for free here.
- "Christian work - Magazine of Religious and Missionary Information" was a periodical magazine published from London. As it's very name sugessts, it was a magazine that was published to spread the progress of Christian Missionary's activities. It contained papers of information on the christian work of the missionaries and criticism of the Non-Christians. It also contained the letters from the missionary agents from all over the world describing the events which affected the Christian Work. New Books bearing the Christian Works were Also published in this magazine. In short, it was a complete toolkit of Missionaries to convert the non-believers to Christianity.
The magazine is preserved in the New York Public Library, and thanks to the Google's Digitization Program, this magazine is available for free to read here.
- The Indian Mission of the Irish Presbyterian Church A History of Fifty Years of Work in Káthiáwár and Gujarat" proudly boats of its Christian Missionary work by the Irish Presbyterian Church, The Maharaj Libel Case conducted in India
The whole book can be read for free here.
The religious cult of most of these Gujarati Banias Easter and Bhatias is known as thar of the Walbacharyias.
This cult, in its very essentials is so unclean, and so debauching in the case of the women of these two castes, to whom Temple prostitution with
their Gurus, or spiritual guides, is a sacred rite and religious duty, that reformers within the castes have rebelled once and again publicly against its abominations,* but the women and the priests have been too many for the reformers, and nothing has been accomplished.
- Missionaries discussing the Christianizing of India
A few months thereafter Dr. Duff left Calcutta, never to return. Before leaving, and while this matter was still before the Conference, Dr.Duff's attention, as a member of sub-committee, was directed to the Christianization of Indian emigrants in the colonies, with the view of finding out what openings there might be in the Maurius and the West Indies for the reception, employment and support of such native Christian agents as might be found willing to proceed thither. He also brought before the Conference the subject of the exposure of the Hindu system in the Maharaj Libel Case at Bombay, and offered copies of the report of the trial, which a gentleman had reprinted for that purpose, for distribution among missionaries. Circumstances •connected with his own work as a missionary directed his attention to the question, "Under what circumstances would the baptism of adult heathen “in private with or without witness, be warranted?” He accordingly brought it before Conference, and it was discussed at length in Novemeber meeting, when it was agreed that a resolution embodying the views of Conference be drawn up by the Secretary and submitted to a future meeting. But there was no minute on the subject even recorded, as far as I am able to discover.
The whole book can be read for free here
Conclusion
The entire Maharaj Libel case was a scandalous endeavor with the machinery, including judges, acting with a single-point agenda to demolish the roots of Puranic Hindu deities. The judges scandalously generalized the allegations against one Guru, extending the attack to Lord Krishna by acknowledging and accepting that Lord Krishna was licentious and amorous. They further disparaged the entire Vallabhacharya sect as heretic, amorous, and licentious. What else could be expected from British colonial judges who were determined to undermine Hinduism and promote their colonial objectives?
By examining the associates of Karsandas Mulji and their roles in the Maharaj Libel case, it becomes evident that the trial was part of a broader strategy to discredit Hinduism and facilitate the spread of Christianity. The involvement of figures like Dr. Norman Macleod, Dr. John Wilson, Monier Williams, and Dayanand Saraswati highlights the coordinated efforts to challenge and reshape Hindu religious practices. The hidden prejudices and biases of these individuals and institutions played a crucial role in the colonial agenda to undermine Hinduism and promote Christianity.