In 1839, a group of Hindu elite gathered in Calcutta to share and propagate their faith in a non-idolatrous form of worship. The group, known as the Tattvabodhinī Sabhā, met weekly to worship and hear discourses from members on ways to promote a rational and morally responsible mode of worship. They called upon ancient sources of Hindu spirituality to guide them in developing a modern form of theism they referred to as “Vedanta”.This book situates the theology and moral vision set forth in these hitherto unknown discourses against the backdrop of religious and social change in early colonial C ... More

In 1839, a group of Hindu elite gathered in Calcutta to share and propagate their faith in a non-idolatrous form of worship. The group, known as the Tattvabodhinī Sabhā, met weekly to worship and hear discourses from members on ways to promote a rational and morally responsible mode of worship. They called upon ancient sources of Hindu spirituality to guide them in developing a modern form of theism they referred to as “Vedanta”.This book situates the theology and moral vision set forth in these hitherto unknown discourses against the backdrop of religious and social change in early colonial Calcutta. In doing so, it demonstrates how the theology of the Tattvabodhinī Sabhā legitimated the worldly interests of Calcutta's emergent bourgeoisie. This “bourgeois Vedanta” sanctioned material prosperity while providing members with a means of spiritual fulfillment. The book includes the first ever complete, annotated translation of Sabhyadiger vaktṛtā, the earliest extant record of the Tattvabodhinī Sabhā. The translation is supplemented with an analysis of the text demonstrating that its twenty-one unsigned discourses were composed by such major figures in 19th-century Bengal as Debendranath Tagore, Inullvaracandra Vidyasagara, Inullvaracandra Gupta, and Aksayakumara Datta. The book explores a decisive moment in the construction of modern Vedanta, and comments on the concerns this Vedantic movement raised for contemporary Christian observers. It demonstrates the decisive role played by the Tattvabodhinī Sabhā in both reviving and reformulating the teachings of Rammohan Roy, the founder of Vedantic reform in colonial India. It also suggests that the earliest members of the Sabhā are best viewed as “Brhamos without Rammohan”. Only later would they look to Rammohan as their founding father.