|Doctrines|| ||The Prarthana Samaj started in Bombay and was inspired by the Brahmo Samaj but is milder and less radical in its principles. Theistic worship comes first, followed closely by social reform - the abandonment of caste, widow-remarriage, female education, and the abolition of child-marriage. Many members hold the view that definite beliefs and theological thought are not necessary for a free theistic movement. Others have produced theological and devotional books. Though their theism is based on ancient Hindu texts, they have practically given up the inspiration of the Vedas and belief in transmigration.|
The Samaj defines its faith as:
(Prarthana Samaj Report, 1911-1912).
This doctrine was very similar to the Brahmo Samaj but with one significant difference. The Prarthana Samaj bases its worship on the devotional poems of the Vitthalas, especially those of Tukaram. The Vitthalas or Varkari Panth, 'pilgrim's path,' is the cult of Vitthala, the Vaishnava bhakti devotional movement that rose in the thirteenth century and is centred on Pandharpur in the far south of Maharashtra (see Vitthalas).
|History|| ||Two secret societies preceded the Prarthana Samaj. Little is known of the Gupta Sabha. This was followed in 1849 by the Paramahamsa Sabha established by Ram Balkrishna Jaykar and others. Members had to eat bread baked by a Christian and drink water brought by a Moslem. There were about a thousand members in Poona, Ahmedabad, Ratnagiri, and elsewhere in western India. Orthodox opposition resulted in the documents being stolen in 1860 and the names of the members being made public. This caused panic. Some members became Christian, while others held to their convictions.|
Those who held to their convictions became the founders of the Prarthana Samaj in Bombay in 1867. These were educated Indians from Bombay. The leader was Dr. Atmaram Pandurang (1823-1898), a personal friend of Dr. Wilson, founder of Wilson College in 1835. The Brahmo Samaj made an important impression on these men. In 1864 Keshub visited Bombay and again in 1868. In 1872 another great Brahmo, Pratap Chandra, stayed for six months at the invitation of the Prarthana Samaj. During his visit there was a plan to become a branch of Brahmo Samaj. This was prevented by Mahadeo Ranade pointing out the splits among the Brahmos of Bengal which might be echoed in Bombay, while Dr. Bhandarkar did not approve of the extremism and Christian bias of Keshub. Similarly, when Dayananda came to Bombay in 1874, there was great interest in his lectures and the next year he founded the Arya Samaj in Bombay. However, his ideas on the Vedas stopped the Prarthana Samaj from joining him.
So the Prarthana Samaj continued as an independent reform movement. In Bombay this was the most important and well-organised movement of the time, being sponsored by leaders of society. There were contacts with Bengal though. P.C.Mazoomdar came from Calcutta in 1872 for six months and increased the congregation, started night-schools for workers, and also the journal of the Samaj, the Subodh Patrika. Their own building was erected in 1874 at Girgaum, Bombay.
The mildness of the Prarthana Samaj has meant that there have never been groups of missionaries as in the Brahmo Samaj. With only one or two missionaries the movement has not spread widely. However, the mildness of the Samaj has been attractive in the South, in Andhra Pradesh and Tamil Nadu, where the Prarthana Samaj is the most popular of the Samajes.
The Samaj runs the Young Theists Union, the Postal Mission to send religious literature, the Subodh Patrika, night-schools, and a Ladies Association. It is also associated with The Students Brotherhood, an Orphanage and Foundling Asylum in Pandharpur, and the organisation of the Social Reform Movement and the Depressed Classes Mission. Every year an All-India Theistic Conference is attended by both the Brahmo and Prarthana Samajes.
|Symbols|| ||Though the Prarthana Samaj is opposed to image-worship, in practice members follow the ceremonies of Hinduism though regarding them as of no religious importance. Thus Samaj members can still practise image-worship in their homes and be part of the caste system. It is said that the Prarthana Samaj pays allegiance to Hinduism with a protest. Their own services use hymns of the old Maratha poet-saints, especially Tukaram.|
|Adherents|| ||There are no official figures for the number of adherents within the mo vement. They are mainly to be found in west and south India.|
| ||At Girgaum, Bombay.|