Babu Nilmani Chakravarti made his head quarters at first at Shillong, which have subsequently been transferred to Cherrapoonji, the present centre of activities of the mission. The following are the names of the Samajes together with those of the institutions attached to them:—
1. Mawblei Brahma Samnj (Cherrapoonji) this is the head quarters of the mission. Institutions:—(i) Women’s Samaj, (ii) Children's Samaj, (iii) Sangat, (iv) Children’s School, (v) The Weekly Conversational Meeting, (vi) The Homeopathic Dispensary, (vii) The Weekly Family Prayer meetings (viii) A weekly prayer meeting in a neighbouring village called Mawkisiam has got a mission house.
2. Nangrim Brahma Samaj has got a school (no mandir).
3. Nongthymai Brahma Samaj (Mawsmai) has a school and a mandir.
4. Mawlong Brahma Samaj has got a mandir with Sangat and weekly night meeting.
5. Sasarat Brahma Samaj (no mandir).
6. Nangwar Brahma Samaj has got a small cottage for meeting.
7. Laitkynsen Brahma Samaj has got a dispensary and a small mission house but no mandir.
8. Mawstoh Brahma Samaj. Institusions:—(i) Sangat, (ii) Women’s Meeting, (iii) Weekly Conversational Meeting. It has got a mandir.
9. Sohlap Brahma Samaj (the same as Mawstoh).
10. Disong Brahma Samaj (Shella) has got a mandir.
11. Wahlong Brahma Samaj, has Sangat and weekly family prayer meeting, and a small honse for meeting.
12. Mawkar Brahma Samaj (Shillong).
Institntion:—Dispensary, a Bengali class, It has got a mandir.
Babu Nilmani Chakravarti is assisted in his work by five assistants:—
(1) Babn Umeschandra Chaudhari, who has lately joined the mission with his family and is working at the head quarters.
(2) Babu Suryamani Roy, who is in charge of four neighbouring Samajes, and a dispensary with Laitkynsew as his head quarters.
The (3rd) and the (4th) are Babu Rohinikant Roy and Aswathama Roy working at Cherrapoonji and are in charge of three small schools, a dispensary, four Brahma Samajes and other institutions connected therewith.
The (5th) is Babu Bansa Bhusan Roy, who was graduated from Calcutta Homeopathic School and is stationed at Mawkar in Shillong. Though the number of Brahmas in the Khasi hills is not very large, it is quite evident that the Brahma Samaj has been able to exert a great influence on the people from the very fact that when an intelligentKhasi has to discuss Christianity or any other religion, he invariably takes his stand on Brahmaism, and argues from a Brahma point of view. There are persons who have entirely reversed their old course of life since they came under the influence of Brahmaism. Persons, who were habitual gamblers, ganja smokers and drinkers of country wine have totally reformed themselves. Men who previously deserted half a dozen or more wives one after another have learnt to be faithfal after they have joined the Brahma Samaj. In poverty and sickness and even on the death bed a few have shown such a calmness of spirit and reliance on God as are truly admirable. There is also a considerable number of sympathisers, bnt in counting the Brahmas, the former are not taken into account.
Besides carrying on the work of the mission, Babu Nilmani Chakrawarti has tried various means for the elevation of the people in morality and material prosperity; and he has tried to minimise drinking and gambling which are very prevalent in the hills by enlightening the people, and drawing the attention of the Government to the fact. He has also encouraged the people to improve in agriculture, and has tried to find a market for things of their own production.
Though the Khasi Mission has a bright futnre before it, it has been working under a great many disadvantages. It stands in need of more workers to take charge of different missibn centres and to open new ones, and also of funds for the construction and repairs of Saraaj Mandirs at several places, for the maintenance of mission workers and for engaging new ones, for the publication and diffusion of Brahma Samaj literature amongst the people at large and also for the distribution of medicine to the poor, and for other charitable purposes. The most pressing need, at the preseut time, is a high or at least a middle olass school for the education of Brahma and other children. The difficulties in the way being paucity of workers and funds, it is hoped that friends and sympathisers who have the means, and who desire to see the banner of Theism hoisted amongst these hill people, will come forward to help the small band of workers of the mission with money, strengthen them with their prayers and encourage them with their sympathy. (The above account of the Khasi Mission was received from Baba Umeschandra Chaadhari, Brahma Mission House, Cherrapoonji on 12th June 1912.) V. R. S.