‘‘I will particularly notice the village of Adamdighi, where the Gaussians and the Sanyasis and the Chaudharies are privately teaching their wives and sisters to read and writes. I can name many other villages where similar interest has been displayed, but I shall content myself with noticing two or three instances that fell under my own personal observation. Only a few days ago a native Deputy Magistrate of the station called on me and asked for a copy of Shiska Shiksha, part II, and in the course of conversation I learnt that he had commenced giving instruction to his wife. About the same time an amla aged about 40 years sent for a copy Shisku Shiksha and a slate, and I came subsequently to know that he too had begun teaching his wife. A Muktiar paid me a visit, seeking my advice as to what books ought to put in his wife's hand as she had finished Shishu Shiksha and Charitably"

We are also personally aware of many other instances of this kind. A number of educated young men of the faraway district of Sylhet, for instance, headed by the Deputy Inspect­or of Schools of the district, adopted about this time the Baranagar method for the education of the female members of their families; and real Zenana education work in Bengal may, therefore, well be said to have commenced in the smalltown of Baranagar, in his own family, by our young reformer, Sashipada Bannerji, long before the Christian missionaries had any idea of the plan and method which afterwards came to appropriate to itself both the name and the work of Zenana education in the country.

Another line of reform in which Baranagar showed the way to the whole country was the education of Hindu widows. In the earlier years of his reforming activity, Baba Sasipada Bannerji had established a small school for the education of widows; Mr. James Wilson in his Female Education in Bengal mentions of it thus:

“The female education work of Baranagar commenced (1881) with the teaching of grown-up females, many of whom were widows of the ancestral family house of Sashipada Bannerji;” to which Pandit Tattvabhusan adds—“A fact that introduced an altogether novel feature and worked up an altogether original line in the great social reform movement in Bengal in the last century.” But owing to the opposition of the conservative section of the village community the school had to be closed; though the desire to ameliorate the condition of widows remained like a dormant seed in the reformer’s mind till in 1887 the Baranagar Hindu Widow’s home was established. The Home worked for fourteen years under the fostering care of Mr. Bannerji and his noble wife and the help of many a philanthropic ladies and gentlemen here and abroad. It saved many a poor widow from a lot of abject misery and ignorance and helped them on to a life of enlightened usefulness. The infirmities of old age and the absence of an able worker to take up his activity led Mr. Bannerji to close the institution. Though, however, it is closed, the Home has left a legacy of ardour and activity in the same line in the minds of others and has been the parent of similar institutions in almost all parts of the country.

Before the movement for the education of Hindu widows, the Baranagar Brahmo Samaj, especially in the person of Baba Sashipada Bannerji, put it hands to another important branch of reform work, and did so with great success. It is the remarriages of Hindu widows. Mr. Bannerji, as early as 1868, married one of his nearest relations, a widowed niece, to a young Brahma of Baranagar, a gentleman much below him in the scale of caste, and since then he has promoted no fewer than about forty remarriages of widows. It may be mention­ed that after the death of his first wife, Mr. Bannerji himself married a widow of the Vaidya or Physician caste, a lady who till her end helped him, heart and soul, in all his good works.


 “In another chapter of his book Pandit Tattvbhnshan writes how Mr. Bannerji felt for the Depressed Classes:—

“The question of raising the low castes, a question which deservedly finds a place is the programme of the Social Conference, was practically solved by him when he mixed as a brother with the most hated and abhorred in the land, How eating with charity paupers in a Kalibari, now nursing a mehtar in his hovel and then again joining in a picnic organized for working men, some of whom belonged to the lowest strata of society. Let our new reformers imitate these ways in their conduct towards their ‘low-born’ brethren, and the question of raising them will be quickly solved. It will not be solved by any amount of speaking and writing so long as we keep aloof from them and constantly remind them of our  Superiority.”

(8th August 1871) the Asiatic of London wrote:—



“At the commencement of each session, it prescribes text books for the several classes established by it and fixes a date for the examination of such candidates as apply through their guardians, and can satisfy the members that the examination which they will undergo, will be'fairly con­ducted. Women of all classes and communities—Hindus Mussalmans, Christians and Brahmas residing in this District, are allowed to appear at the examination. Intend­ing candidates study the prescribed courses at their res­pective homes, and at the appointed time, undergo the ex­amination under the superintendence of their own guardians. The examination is conducted generally in January, by meansof printed questions set by examiners appointed by ther Association. The result of the examination is published in the course of a month, and prizes in the shape of books, boxes, glasses, scissors, and other such things of every day use are awarded to all successful candidates. With the excep­tion of girls residing in the station [i. e. Barisal], no candi­dates present themselves at the distribution of prizes, and the prize articles are sent to them at their homes.”

“The expenses of the Association are defrayed by local subscrip­tions, and by an annual grant-in-aid of Rs. 100 sanctioned by Government.”

In the year (1878) all girls below the age of 12 who had facilities for education elsewhere were ruled to be excluded from this institution.
In 1877 an association was started to hold prayer-meetings among the Brahmicas twice in a month for purposes of prayer and conversation on religious and social subjects. The ser­vice, hymns and discussions, etc., were all conducted by the ladies themselves.

In April 1878 the Brahmica Samaj was slipt up into two branches. The service in the branch that commanded the sympathy of a larger number of a Brahmas were conducted by Mrs. Manorama Mozoomdar, wife of Baboo G. C. Mozoomdar the Minister of the Samaj. She is a self-made lady, and her attainments in Bengali literature are of a pretty high order. She is held in high esteem by all who know her personally and the good she is quietly doing among her own sex in Bari­sal is worthly of all praise. In January 1883 she came pro­minently into the public notice, when at the Maghotsav, she conducted the evening service of the regular Brahma Samaj. The Brahmo Public Opinion of Feb.8.1883 reports that.

“A large crowd of people was naturally attracted to witness the unusal specatacle. This is perhaps the first time that an Indian lady publicly conducted divine service and preached a sermon before a congregation of men. Her abilities of preaching have long been well-known to all who ever attended her private prayer-meetings. She is a betterpreacher than many of the preachers of the other sex, and we are glad that the way has been opened to her to make her gifts useful to her church.”

It is interesting to note that she was ordained a missionary of the Samaj in May 1881. Valuable services were rendered to the cause of Brahmoisn by a lay worker of this Samaj the late Baboo Chandi Charan Sen who started the Sunday School. He spread the Gospel of Theism far and wide. Baboo Mono Ranjan Guha acted ably as a missionary of the Samaj since 1800. Of the lay workers who have done much for the Samaj the name of Baboo Aswani Kumar Dutta may be specially mentioned. He worked as a lecturer for a few years since 1832 and ably expounded the principle of Brahmaism.
Baranagar. Dist. Howrah. Estd. 4 June 1864 The Baranagar Brahma Samaj, near Calcutta.
Founder and President:—Babu Sashipad Bannerji 210/6 Corn­wallis Street, Calcutta.
Secretary:—Babu Basant Kumar Choudhari, M. A., Baranagar.
Meetings:—Sunday evening service in Bengali.
Mandir:—Qonsecrated on 19th February 1869.
Institutions:—(1) Sashipad Institute for the working men. (2) Girls' School. (3) Night School, & e.
History:—Pandit Sitanath Tatwabhusan traces the origin of the Samaj in these words “The woes of his (Babu Sashipad Banerji) town caused by drink and drunkards rent his young heart. A temperance society was established at the town on the 27th March 1864 and Mr. Bannerji became Secretary from the 2nd sitting. One day; without any previous arrangement, but as a spontaneous ex­pression of the spirit which animated the Secretary in his temperance labours, he offered a prayer before the commence­ment of the proceeding. It was the first public prayer ever offered at the place, and a very fruitful one: for it was continu­ed meeting; after meeting and soon led to the establishment of a Brahma Samaj at the village. ”Ever since its esta­blishment, the first meeting of the samaj was held on the 4th June 1884 at the house of "Nimchundra Maitra, Mr. Bannerji officiating as the Minister, at whose house the Samaj began to be held soon after. The open avowal, however, on the part of Mr. Bannerji of Brahmanism enraged the people of his house so much that the meeting's had to be held in the house of Rai Bahadur Girishchandra Chaudhari, then a student. Thus soon the want of a separate Mandir was badly felt and the small hand led the movement earnestly. Babu Chandranath Chaudhari gave a plot of ground. Babu Nimchandra Maitra a brick merchant, provided all the bricks and surki required and Babu Sambhunath Mullick a good pecuniary contribution. The Brahma Mandir was duly congecrated by the Minister Mr. Bannerji on the morning of the 19th Sunday February 1869, amid great, enthusiasm of local and Calcutta friend. Brahmanand Keshub Chandra conducted service in the evening in the Mandir.

The Baranagar Brahma Samaj holds an important place in the history of the Theistic movement of Bengal; for in several lines of social reform and educational work they have shown a new path for the country to follow. What they have done for the cause of female education will be seen from the following extracts from the above mentioned book. The young women of the country had been left almost absolutely beyond the sphere of the operations either of the Female Juvenile Education Society, or the Bethune School. Girls were then, as now, married at a very early age, and after their marriage their education practically came to an end. For the prevailing system of zenana seclusion made it impossible for a married girl, however young she might be, to go to any public school, while no means had as yet been devised by their parents or husband to foster and develop the good seed that they might have received at school. If anybody stood in need of education, it was these young wives and widows,—wives to be lit com­panions to their educated husbands, and widows to find a pure, ennobling and healthy occupation to lighten the miseries of their pitiful situation. It was left to Babu Sashipada Bannerji to lead the way in Bengal to both these reforms. While many were willing to secure the benefits of some sort of book education for their wives, few indeed know how to set about their work. The difficulties in their way were great and many, and the opportunities were few. The publication of the report of the good work that Babu Sashipada Bannerji was quietly doing in his own family and his native town, however, threw, as it were, a new light on the subject, and people in most distant parts of the province commenced to follow his methods and imitate his example. The Deputy Inspector of Schools, Bagura, thus noticed this new feature in the work of female education in his own district in his report for the year 1866-67:-


Barisal. Dt. Bakergunj. (Estd. 23-6-1861.) Barisal Brahma Samaj, Barisal, Dt. Bakergunj.
Secretary:—Babu Rajan Eantha Guha, M. A. Principal, B. M. College, Barisal.
Members.—100 Annsthanic Brahmas. 200 Sympathisers.
Meetings:—4 meetings are held every week in Bengali.
Mandir:—The Samaj has a spacious pooja building for a Mandir, consecrated on 1-11-1665. The Samaj has also a Mission house.
Missionaries.—1. Baboo Kali Mohan Dass (ordained in 1881).
2. Baboo Mano Mohan Chakravarti (ordain­ed in 1902).
The Missionaries besides working in the town also visit moffusil places all round.
Organ:—The “Brakmabadi” a Bengali Monthly edited by Baboo Satyanand Das, B. A., and independently managed by him and some of other members ot the Samaj serves the purposes of an organ of the Samaj without entailing any charge on its funds.
Institutions.—1. Brahmica Samaj (Established February 1871) an association for women entirely managed by Brahma ladies. Its meetings are held every month, generally in pri­vate houses and attended by neighbour­ing Hindu ladies.
2. Students’ Weekly Service (Established August 1885) for the benefit of students, holds its meetings during the working seasons of the year.
3.Brahma Bandhu Sabha holds occasional public meetings where religious subjects are lectured upon and discussed.
4. Sangat Sabha holds its sittings on every Tuesday for the old and Sunday noon for the young—for exchanging spiritual ex­periences in the case of the former or for receiving instruction in practical theism as in the case of the latter.
5. Sunday school for Brahma boys and girls (Established 1831) is worked by its Superintendent Baboo Mano Mohan Chakravarti and a lady teacher Miss Sukhalata Das.
6. Theological Classes are held on Sunday mornings by Messrs. Surendra Narayan Mitra, m. a., and Rajanikanta Guha, M.A. Prizes are given to students who come out successful in the examinations held on the subject taught.
7. A library containing over 650 books in English and Bengali.
Publication:—Prarthana Mala (garland of prayers) in Bengali by Baboo G. C. Mazoomdar, being a translation of some of the prayers of Theodore Parker.
Finances.—No permanent funds. Each member has to pay not less than one anna a month. The annual collections over Rs. 600 are almost spent away in meeting the charges.
Brief History.—In April 1800 Baboo Harish Chandra Ma­zoomdar and 4 other youngmen of Dacca Brahma Samaj came to settle down in Barisal. They started the Samaj, the meetings of which were at first held in the private residence of Babu Rnkal Chandra Roy, a Zamindar of the district. Mazoomdar Baboo was the first minister owing to constant dread of their guardians, they con­ducted the services with closed doors. Rakhal Baboo’s father, an orthodox Brahmin, coming to know of the Samaj, shut his doors against the young Brahmas. Undismayed, they managed to meet at the appointed hour, either under the shade of a tree, or by the bank of a river or the side of a tank. Thus continuing to hold meetings for a time, they found warm friends in the persons of Baboo Tara Prasanna Chatterjee, B. A., and one other Deputy Magistrate and an Inspector of Schools. The Samaj was then removed to the house of Baboo T. P. Chatterjee. Sometime after, a crisis came over the Samaj when a public feast without castedistinctions was given. The orthodox Hindus excommunicat­ed all those that had joined the feast. Many members ex­piated for their offence and re-entered the orthodox camp. ‘The attendance at the Samaj dwindled into 3 or 4 and its existence was dispaired of.’ But the calmness, courage and faith of the few that manfully stood firm and bore all the persecutions, won large numbers to the cause. So great was the success that the dawn of the fourth year saw a decent Mandir for the Samaj erected chiefly through the exertions of Baboo Durga Mohan Dass, a local pleader, who latterly re­moved to Calcutta and took a leading part in the controversy against Kesub Chandra Son's Ministry after the Cooch-Behar marriage. After its conseeration ladies began to attend and as many as 28 families declared themselves Brahmas.

A school for grown up women was opened in connection with the Samaj in 1867 and religious instruction was given to 14 or 15 pupils. Instruction in needle and carpet work was imparted by Mrs. Balfour, wife of the then District Judge, who magnanimously volunteered her services. For a year the school worked very satisfactorily. “But as almost all the pupils were married ladies, several domestic cir­cumstances prevented their attending regularly and the school had eventually to be given up.”

In 1871 the Barisal Female Improvement Association was established through the exertions of a few Brahmas. Its mode of operation was follows :—


Sylhet.—    Estd. 1862.
(l)   Sylhet Brahma Samaj, Sylhet (Assam).
Secretary.—Raj Chandra Chowdiri, Special Snb-Registrar, Sylhet.
Members.—31. Of this 9 are Anusthanic.
Meetings.—Once a week in Bengali.
Mandir.—There is a separate Mandir a tin-roofed house, opened in 1861 A.D.
Workers.—1 Mrs. Hemanta Kumari Chowdiri.
2 Mr. Raj Chandra Chowdiri.
Funds.—There is a Charity Fund amounting to Rs. 650. The minimum subscription is one anna per month.
Mis.—One pamphlet was published in Bengali. Name of the pamphlet “Maharashtriya Sadhus and Saduhis." The Samaj is contemplating to take up Temperance Work iu earnest.

Sylhet (Maulvi Bazar).            Estd. 15 th Septr. 1901.
(2)   The South Sylhet Brahma Samaj.
Maulvi Bazar P. O. (Sylhet Dt.).
Secretary:—Babu Kali Prasanna Mitra, B. A., B. L., Pleader, Maulvi Pazar.  (Sylhet Dt.)
Members:—5, one of which is Jnusthanic.
Meetings:—Divine service In Bangali is held every Snaday evening excepting in the Pujah Holidays when members are away.
Mandir:—No Mandir. Divine service is held in the house of one of the members. No necessity is at present felt for a separate Mandir.


Tangail.—Dt. Mymensing.               Estd. Nov. 1884.
(I). Tangail New Dispensation Brahma Samaj, Tangail P. O. (Mymensing Dt ).
Secretary.—Babu Sashi Bhushan Talakdar, Pleader, Tangail P. O. (Mymensing Dt.).
Members.—36.  =  31  Anusthanic. 5 Non—Anusthanic.
meetings.—Two meetings in the week in Bengali. There is also a fortnightly prayer meeting.
Mandir.—There was a thatched house in which the weekly services of the Samaj used to be held but it is now burnt down; the divine services are at present held in the sanctuary of the Secretary. The necessity of a Mandir is keenly felt.
Minister.—Babu Durgadas Bose, Baghil P. O. (Tangail).
Funds.—No fixed subscription. Sums for the building fund have been collected and amounted to Rs. 500.
Institutions.—1  Weekly Divine Service.
2   A Moral Training Class for boys.
3   A Sangat Sabha.
4    The Megha Bijali Sabha.
(a religious meeting to understand the attributes of God).
5   A library.
Publications.—The following books have been published by the Samaj from time to time (1) ‘Nawa Bidlian Tattca' in Bengali by Dnrgadaa Bose (2) “ Jwalanta Stoapna Darsan” by Babu RadhaNath Ghose. This is a short poem describing figuratively as a vision in a dream the life and character of Keshub. (3)‘Mahakarshan’ or the ‘great attraction’ by Radha- nath Ghose. (4) ‘Sree Harilila Rashamrita Sindhu, Part I, (5)‘Brahmopashna. (6) Padya Nava Sanhita in Bengali—by Sashi Bhushan Talukadar.“  There were three Journals called 'Ma Brahmandcstcari's Rasana,’ Bralimanda-patir Banshinad’ and 'Navabidhana-Mrita- sangibani,’ which are now discontinued.

History.—The Tangall Brahma N.D. Samaj has been establish­ed in Novr. 1884 only a few months after the ascension of Minister Keshub Chunder Sen. Babu Radhanath Ghose, a pleader of the Munsiff's Court was mainly instrumental in the hands of God in founding this Samaj. On the very day of its establishment, it was christened with the name of “ the New Dispensation Brahma Samaj’’ and the following two rules were laid down for the future guidance of the Samaj and Babu Durgadas Bose was appointed Minister and Babu Radhanath Ghose, Seoretary to the Samaj.
(1)All matters relating to the Samaj will be regulated by the unanimity of voice of the members of the Church.
(2)That the divine services will be conducted on two days each month by the local minister and on the other two days by the other two members of the Samaj by turn.

The work of the Samaj went on smoothly for about a year and several rospcctablo poople joinod it. Unfortunately after the first anniversary of the Samaj a few members raised objection as to the name ‘‘New Dispensation” and urged that it should be expunged. As no unanimity could be secured on the point a few other brethren among whom Babu Gopal Chandra Guha was a leading spirit, seceded from the parent Church and established a separate Brahma Samaj called 'Tangail Brahma Samaj,’ in sympathy with the Sadharan Brahma Samaj of Calcutta. Henceforth these two Samajes worked simultaneously at Tangail and there was no lack of energy and enthusiasm in either of them. Subsequently Babu Gopal Cbandra Gu’ia and Babu Durganath Muznmdar rejoined the parent Ohnrch. The former took his initiation in the faith of the New Dis­pensation openly and showed to others the way to it. The Calcutta Missionaries are doing their best to help the Samaj here. A Mandir is to be erected and tho need for it has been very keenly felt.

Tangail.—  Estd. 1886.
(2). The Tangail Brahma Samaj, Tangail ( My­mensing Dt.).
Secretary.—Babn Umesh Chandra Nag, Tangail ( Mymensing Dt.).
Meetings.—Twice in the week in Bengali.
Mandir.—'There is a Mandir to which certain additions are now proposed to be made.
Institutions.—Sargat Sabha.


Noakhali.   Estd. 1867.
(I) The Noakhali Sadharan Brahma Samaj, Noakhali.            
Secretary—Babu Radha Kant Aich, B. A., B. L.
11 men , 9 women , 9 children = of this one family of 6 persons is Anusthanic.
Sympathisers—4.   of thos Membars—29
Meetings —Once a week on Sunday evenings, service in Bengali.
Mandir—The old kucha house lasting from 1283 B. S. to 1289 B. S. has been replaced by a pucca Mandir, the date of its consecration being 21 st Bhadra 1293 B. S.
Funds—No permanent funds nor is there any rule for subscrptions.

(2)  The Noakhali New Dispensation Church, Noakhali.
Secretary—Babu Rajani Kanta Chakravati.
 9 Anusthanic. + 7 Non-anusthanic. = Members 16
Meetings—Weekly divine service takes place" in the Church every Sunday evening and daily prayers take place in several families: All in Bengali.
Mandir—There is at present a thatched house. The congre­gation feels the need of a pucca Mandir.
Institutions. —(1 ) Mural Training Glass for children.
( 2 ) Brahmica, Samaj.
Nowgong.    Estd. 1869.
The Nowgong Brahma Samaj, Nowgong (Assam).

Members— 6   out of these three are Anusthanic.

Meetings—Once a week in Bengali.

Pabna.    Estd. 1857.
The Pabna Brahma Samaj, Pabna (Bengal).
Secretary:—Babu Kalidas Chandra Bagchi, Pabna (Bengal).
Members: —10. Of these two only are Anusthanic.
Meetings:—Occasionally meetings are held.
Mandir:—The Samaj has a Mandir cousccratcd in the year 1884.

Perojpur.    Estd. 1878.
Perojpur Brahma Samaj, Perojpur, (Bengal).

Pirpur.    Estd. 1897.
The Pirpur Brahma Samaj. Pirpur, Uluaria P.O., (Bengal).
Secretary:—Dr. Akkari Sinha Rai.
Meetings:—Divine Service on Sundays in Bengali.
Institutions:—1    A School for Brahma boys.
2 A Girls’ School. ,  3    The Brahma pally.
No Mandir yet.

Purniah.    Estd. 1878.
The Purniah Brahma Samaj, Purniah (Bengal).
Secretary:—Mr. Hazarilal, Purniah.  
Members:—94. Of these only 10 are Anusthanio.
Meetings:—Divine service once a week in Bengali.
Mandir:—No Mandir. Meetings and services are held alterately in two families.
Institution:—A Girls’ School under the superintendence of Mrs. Trayalokya Nath Das.

Rampurhat.    Estd. 1878.
 Rampurhat Brahma Samaj, Rampurhat (Bengal).
Secretary:—Babu Purna Chandra Das, Rampurhat.
Members:—7 0f this number only one is Anusthanic.
Meetlngs:—Service once a week in Bengali,
Mandir:—A Mandir, consecrated on 6th Chaitra 1799 (Sakabda about March 1878 A. D., exists.
Institutions:—Night School, Girls’ School, and Charity Sec­tion—All these three are now abolished for want of funds.
Celebrations.—Maghostav is observed. The Anniversay of the Samaj is celebrated on Dole Paurnima day; singing of Hymns conducting divine service, religious discourses, lectures, procession in streets, distribution of alms to the de­serving poor are the general items of the proceedings of the Vtsav.

Ranchi.    Estd. 1868.
The Ranchi Brahma Samaj, Ranchi (Chota Nagpur).
Secretary:—Babu Jay Kali Dutt, M.A., B.L., Pleader, Ranchi. 9 men of whom 8 are  Anusthanic.
Members:--33.  = 8  women, 9 men , 16 childern
whom 8 are Anusthanic & 7 are Anusthanic
Meetings—Divine service is held once a week on Sunday evenings. Also occasional afternoon conversational meetings in Bengali and sometimes in Hindi.
Mandir—There is a Mandir consecrated probably in 1868.
Funds—No permanent Mission fund nor is there any fixed rate of subscription.
Institutions—(1) The Samaj had a charity institution which has been discontinued since 1904.
(2) It had a Girla’ School up to Primary Stand­ard in Bengli which has been amalgamated with the Bengali Girls’ School and the combined School is now managed by a Committee out­side the Samaj.
Minister— N. Chakravarti, Ranchi.
Misc:—The Samaj has been affiliated to the Sadharan Brahma, Samaj Calcutta. No trust deed has yet been executed nor trustees appointed for the Samaj.

Rangoon.   Burma.—Estd. February 3rd, 1902.  The Rangoon Brahma Samaj.
Secretary:—Babu Prasanna Kumar Mazumdar.
Members—30, including Bengalis, Madrasees and Punjabees (this number           includes the ladies of Anusthanic members ).—
Meetings:—Divine service in Bengali and Tamil is held alternately on Sunday evenings. Last Sunday of every month is set apart for English Service.—
Mandir—The Samaj has no Mandir. Prayer meetings are being convened in M. N, Sivaya’s Bungalow—
Library:—The Samaj has a small Library eonsiting of few English and Bengali Books—Some of the members subscribe. “ The Indian Messenger ” “ The world and new Dispensation;” The Modern Review,” “ Tatwa- bodhini Patrika,” “ Tatwakamudi and Dharma Tatwa ”— are received.
Annivesary:—The Mogotsav is celebrated annually.
History:The 1st Brahmo Samaj was established in Rangoon, some 25 years ago by the united efforts some Bengali and Madrasi gentlemen. It had only a spasmodic existence. 

Rangpore.    Estd. 1878.

The New Dispensation Brahma Samaj, Rangpore ( Bengal ).
Secretary—Babu Kanti Mani Dutta. Bangpur.
Meetings— Service once a week in Bengali. Other meetings occasionally.
Mandir:—There is a pucca Mandir consecrated in 1884.
Misc.—The Samaj occasionally holds meetings of the Band of Hope,' an association of boys connected with the temperance movement and for the advancement of moral culture in general.