Bhārata Samāj

Bhārata Samāj, or "The League of the Children of India," is an organization that was created in the 1920s by Theosophists in South India. Their idea was to simplify some rituals of Hinduism that had become needlessly complicated over time. Charles W. Leadbeater wrote a book outlining the revised ritual, Bhārata Samāj Pūja, which involved congregational worship. C. Jinarajadasa contributed this Foreword describing its history:

In 1920 some Theosophists living in South India created the Bhārata Samāj, "The League of the Children of India". Their purpose was to see if it was possible to simplify certain rituals of Hinduism, particularly that of the Upanayana, or "thread ceremony" (which consists of placing the triple thread on boys of the three castes, Brahmin, Kshatriya and Vaishya), and especially too the ceremony of marriage. Little by little from ancient days the marriage ceremony became subdivided into three or four parts, to be done on separate days. As the relations of the bride have to be invited and given hospitality during these days there is an enormous amount of expense involved. The Bhārata Samāj considered that in both these cases of ceremonies it was possible to extract the really important Vedic verses of consecration, and condense the ceremony within two hours at the most. This work of re-shaping Hindu rituals can only be done by Brahmins, who are the immemorial custodians of the Hindu sacraments. At the time the Director of the Adyar Library was Pandit A. Mahādeva Sāstri, a very distinguished Sanskrit scholar, a Brahmin, and well versed in all the ancient traditions. Under his leadership shortened rituals were created, and the Bhārata Samāj used them, and many have been glad of the shorter forms. These forms were integrally the same as those in the ordinary form, that is to say, nothing whatever was added that was not in the ancient Sanskirt version, but unessentials were omitted.

The Bhārata Samāj considered that their work could be strengthened if they had a special Bhārata Samāj Temple in the Headquarters Estate at Adyar. The Executive Council of the Society leased them a small plot of ground, and Hindu Theosophists began collecting funds for the Temple. The novel idea in this Temple is that there is no image whatsoever of any aspect of Diety, but only a Light burning, for Light is recognized by all Hindus of all the various divisions of Hinduism as a symbol of God. The Temple was to be ready for the Jubilee Convention in December 1925.

Mr. J. Krishnamurti arrived at Adyar on November 25, 1925, with Dr. Besant. All knew that Mr. Krishnamurti was averse to rituals. Then something mysterious happened, for suddenly he,a Brahmin by birth, determined to created a ritual form of worship for Hindus, where all joined collectively in the worship, in other words a congregational worship, something quite novel in Hinduism. All worship in Hinduism is individual, that is to say, each worshipper goes to the temple an offers his devotion alone with prayer, or with the hep of a priest where sacramental acts are needed. The Bhārata Samāj when founded never contemplated making any innovation in this regard. Various Brahmin friends like Pandit Mahādeva Sāstri, P. K. Telang and others helped Mr. Krishnamurti, and a ritual of congregational worship was constructed, using prayers in Sanskrit already consecrated by long usage. Mr. Krishnamurti himself determined to initiate the worship. This meant that he had to memorize the necessary Sanskrit verses (he barely knew a few Sanskirt words), and be instructed in the ritual actions. I heard the rehearsals in his room near mine with somewhat of an amused smile, as I had taken my degree at Cambridge in Sanskrit, and it seemed odd that Mr. Krishnamurti, who had been denouncing rituals, and knew no Sanskrit, should create aritual. Nevertheless he did, acting under what inspiration who shall say.

The Temple was ready for the Golden Jubilee Convention Celebrations, and privately, on December 20, it was consecrated by Dr. Besant at the request of Mr.. Krishnamurti. The first ceremony of the Bhārata Samāj Pūja was in the morning of December 21st. As the matter seemed to be forgotten by others I arranged, of course with Mr. Krishnamurti's cordial assent, that on this historic occasion there should be present in the Temple with all the caste Hindus a representative of the outcastes, then called "depressed classes," now called Harijans, who were forbidden till recently to enter the precincts of any Hindu temple. A boy from the Olcott Harijan Free School was instructed to have a bath and to put on clean clothes and be present. he sat on the Temple platform with the caste Hindus.

All will remember the exquisite nature of the ceremony performed by Mr. Krishnamurti, who wore only the dhoti or waist cloth and the Brahminical thread. he was most graceful to look at in all his actions, and as he chagted and did the necessary ritual actions. He was assisted by Mr. D. Rājagopālachārya, also a Brahmin. For this occasion a translation into English had been prepared so the Bishop Leadbeater might follow the ritual, and might give a description of what was happening as seen with clairvoyance. As he held the galley proofs of the English version of the ritual, he marked at the side in pencil the various parts of the ritual actions. Later he gave a fuller description of what he saw clairvoyantly,an d arranged for a pictorial representation of the thought-form created by the ritual. This appeared later in a book giving the full ritual of the Pūja, with a word-for-word English translation of the ritual by Dr. C. Kunhan Rāja, an expert Sanskrit scholar. That translation, however, is later than this, prepared I believe by the late P. Kl Telang, which Bishop Leadbeater had in his hand. I reprint the first translation, giving in italicized words the various sections marked by him.

This Bhārata Samāj Pūja ritual has definitely been taken up by many Hindu Theosophists in several parts of india; and at times of Federation meetings, it is often performed each morning beofre the meetings of the day begin. Several Lodges conduct the ritual every week,and one Lodge every day.

It was Mr. Krishnamurti's original plan that this ritual should be performed by all Hindus, whether they were Brahmins, or not; and to have in connection with it the establishment of certain village communities of those dedicated to his work, creating in each community a school, a hospital, and temple, a meeting hall, and activities to uplift the village life of the locality. This part of the work, however, was not developed.

late the question arosewhether only Brahmins should perform the ritual, as is the tradition in the matter of rituals using Sanskrit. First, a special investigation was made to see whether when a Brahmin woman performed the ritual there was any difference.