The Calcutta School of Indology

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The Calcutta School of Indology(also known as the 'Bengal School' of Indology[1]

)consists of agroup of Jesuit missionary scholars based mostly in Calcutta and includingWilliam Wallace,SJ(18631922),Pierre Johanns(18821955),Georges Dandoy,Joseph Putz, JosephBayart,Robert Antoine,Camille Bulcke,Michael Ledrus,Pierre Fallonand Jan Feys.

[2]They were

joined in their efforts by Animananda, a disciple ofUpadhyaya.[3]

History The group drew its inspiration fromBrahmobandhav Upadhyaya's efforts to think out andpractice an original and fresh encounter of Christianity and Hinduism. The originator of this visionwasWilliam Wallace, SJ.Thanks to his representations to the Belgian Province of the Jesuits,brilliant young Jesuits likePierre JohannsandGeorges Dandoywere sent to India to study deeplythe sources of the Hindu religion. Udayan Namboodiry says: "The Bengal School, which these cameto be clubbed under, was the lasting contribution to India of Father William Wallace."

[4]

Johanns and his group tried to effect a rapprochement between Hinduism and Christianity at thedoctrinal level. Their organ was a monthly publication with the title The Light of the Eastwhich beganin 1922 and continued for two decades. In the very first issue, the journal declared its aim: "whatwe... wish... to do is... to help India... to know and understand Jesus.... We have no intention to putout the existing lights. Rather we shall try to show that the best thought of the East is a bud that fullyexpanded blossoms into Christian thought."

[5]

The school soon came to be known by its outstanding representative,P. Johanns,[6]

whose most

important piece of writing is now available under the title To Christ through the Vedanta,[7]but whichwas originally published in the form of articles regularly contributed to The Light of the East.

Given his links with several of the members,Richard De Smetmight also be included in the School.He pursued his study of Sanskrit in Calcutta with G. Dandoy, P. Johanns, R. Antoine, who held amasters degree in Sanskrit from the Calcutta University; P. Fallon, who knew not only Sanskrit butalso Bengali.

[8]Antoine and Fallon had started the first dialogue centre, Shanti Bhavan, in

Calcutta.[9]

De Smet did his doctoral dissertation at the Pontifical Gregorian University, Rome, underthe direction of R. Arnou; he took help also from M. Ledrus, at the time Professor of Ascetical andMystical Theology in the same university.

[10]

Bibliography Primary

SeePierre Johanns. P. Johanns. Hinduism. London: Catholic Truth Society, 1934.

P. Johanns. Introduction to Vedanta.Calcutta: Light of the East Series, 23. 42 pp.

P. Johanns.A Synopsis of 'To Christ through Vedanta' Part I, Sankara.3rd ed. Calcutta: Light ofthe East Series, 4. 40 pp.

P. Johanns. Verse le Christ par le Vedanta. T. I. Cankara et Ramanuja. Tr. from the English byM. Ledrus. Louvain: Museum Lessianum, 1932. 264 pp.

P. Johanns. La Pensee Religieuse de l'Inde.Tr. by L.M. Gauthier. Namur: Facultes Univ. / Paris:Vrin / Louvain: Nauwelaerts, 1952. 224 pp.

The Light of the East(1922-1942?). Ed. P. Johanns and G. Dandoy.

G. Dandoy.An Essay on the Doctrine of the Unreality of the World in the Advaita.Reprint fromthe Catholic Herald of India, Calcutta, Orphan Press, 1919. 66 pp.

G. Dandoy. L'ontologie du Vedanta. Tr. of the above by Louis-Marcel Gauthier. Paris Desclee deBrouwer, 1932.

G. Dandoy. Karma, Evil, Punishment.2nd ed. Calcutta: Light of the East Series, 31. 96 pp.

J.F. Pessein. Vedanta Vindicated. Tiruchirapally: St Joseph Press, 1925.

J. Bayart. "Le triple visage du divin dans l'Hindouisme." Nouvelle Revue Theologique(mars1933).

C. Bulcke. The Theism of the Nyaya-Vaisesika.Calcutta: Oriental Institute, 1947.

M. Ledrus. "Bhasya-agama-advaita-drstanta: An illustration of Catholic Advaita." Light of theEast10 (Dec. 1931).

M. Ledrus. "Apavada in Catholic Advaita." Light of the East10 (June 1932).

M. Ledrus. "The Pratijna in Catholic Advaita." Light of the East10 (Aug 1932).

M. Ledrus. "L'Absolu Brahmanique." Gregorianum(1932) 261-272.

M. Ledrus."Chronique de philosophie orientale." Revue Neo-scolastique de Philosophie 35 (aout1933) 426-458.
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logy#cite_note-2http://en.wikipedia.org/wiki/Pierre_Fallonhttp://en.wikipedia.org/wiki/Camille_Bulckehttp://en.wikipedia.org/wiki/Robert_Antoinehttp://en.wikipedia.org/wiki/Georges_Dandoyhttp://en.wikipedia.org/wiki/Pierre_Johannshttp://en.wikipedia.org/wiki/William_Wallace,_SJhttp://en.wikipedia.org/wiki/William_Wallace,_SJhttp://en.wikipedia.org/wiki/The_Calcutta_School_of_Indology#cite_note-1


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M. Ledrus. "The Eternal Brahmanhood." The New Review[Calcutta] 2 (1935) 72-78.

M. Ledrus. "Themes et tendances de la philosophie indienne." Gregorianumfasc. I (1942) 7-34.

M. Ledrus. "De Recursu ad Deum apud ethnicos Indiae specimina classica." StudiaMissionalia2 (1946) 55-71.

M. Ledrus. 'Cursus de Philosophia Samkhyana.' Unpublished.

SeeRichard De Smet.Secondary

Anathil, George M. Theological Formation of the Clergy in India. Pune: Pontifical Athenaeum, 1966,160.

Coelho, Ivo. Pierre Johanns, SJ of the Calcutta School of Indology. Review of SeanDoyle, Synthesizing the Vedanta: The Theology of Pierre Johanns, S.J.(Oxford, etc.: Peter Lang,2006). Divyadaan: Journal of Philosophy and Education22/1 (2011) 133-140.

De Smet, Richard. 'The Theological Method of Samkara.' Doctoral dissertation at the PontificalGregorian University, Rome, 1953 (unpublished).

De Smet, R. Philosophical Topics,The Clergy Monthly Supplement4/2 (1958) 89-90.

De Smet, R. akara Vedanta and Christian Theology,Review of Darshana1/1 (1980) 33-48. De Smet, R. The Christian Encounter with Advaita Vedanta: A Survey of Four Centuries,

unpublished.

De Smet, R. Surrounded by Excellence: An Evocation,Jivan: Jesuits of South Asia: Views andNews11/10 (December 1990) 10-11.

De Smet, R. Le dialogue vivifi par les textes,Rhythmes du Monde15/3-4 (1967) 197-205.

Doyle, Sean. Synthesizing the Vedanta: The Theology of Pierre Johanns, S.J.(Oxford, etc.:Peter Lang, 2006).

England, John C., Jose Kuttianimattathil, John M. Prior, Lily A. Quintos, David Suh Kwang-sun,Janice Wikeri, ed.Asian Christian Theologies: A Research Guide to Authors, Movements,Sources. Vol. 1: Asia Region 7th-20th centuries; South Asia; Austral Asia. Delhi: ISPCK /Claretian Publishers; Maryknoll: Orbis, 2002. 220-1: Pierre Johanns, sj (18821955). [The othermembers of the school do not find mention in this important publication.]

Mattam, J. Land of the Trinity: A Study of Modern Christian Approaches to Hinduism. Bangalore:

TPI, 1975. 17-43. Mattam, J. Interpreting Christ to India Today: The Calcutta School,Indian Journal of

Theology23 (1974) 198-202.

Wilfred, Felix. Beyond Settled Foundations: The Journey of Indian Theology. Madras: Dept. ofChristianity at the University of Madras, 1993, 37-40.

References

1. ^Udayan Namboodiry, StXaviers: The Making of a Calcutta Institution(New Delhi: Viking/Penguin Books India, 1995) 116.

2. ^The term 'Calcutta School' is used by R. De Smet in the Preface to his doctoral dissertation, 'The Theological Method of Samkara,' Pontifical

Gregorian University, Rome, 1953 (unpublished) iv; by J. Mattam in 1974, and by F. Wilfred in 1993 (see bibliography), but more work will have tobe done to determine its origin.

3. ^Felix Wilfred, Beyond Settled Foundations: The Journey of Indian Theology(Madras: Dept. of Christian Studies at the University of Madras,1993) 37-38. Richard De Smet, "From Catholic Theology to Sankara Vedanta and Return with Fr F.X. Clooney, Review Article, Francis X.Clooney, Theology after Vednta: An Experiment in Comparative Theology(Albany: State University of New York, 1993), Vidyajyoti: Journal ofTheological Reflection58 (1994) 795-807. Id., "The Trajectory of My Dialogical Activity, Autobiographic text for Bradley Malkovsky, 23 April 1991,Typescript of 13 pp, unpublished.

4. ^Namboodiry 116.

5. ^The Light of the East1 (1922) 1-2, cited in Wilfred 38.

6. ^See Wilfred 38.

7. ^P. Johanns, Vers le Christ par le Vedanta, 2 vols. (Louvain: Museum Lessianum, 1932-1933. P. Johanns, The Writings of P. Johanns: To Christ

through the Vednta, ed. Theo de Greeff (Bangalore: United Theological College, 1996). J. Lipner notes that it was De Smet who initiated thispublication: see Lipner, Richard V. De Smet, S.J.An Appreciation by Julius Lipner,Hindu-Christian Studies Bulletin11 [1998] 54 note 3.

8. ^Depuis mon arriv en Inde au dbut de 1946, je me suis tourn la fois vers les hommes et vers les livres, vers les hommes que le Seigneurmenvoyait rencontrer et vers les livres qui me permettaient de jeter vers eux des ponts qui ne fussent pas excessivement prcaires. Cette voiedapproche mtait trace par des hommes remarquables, un Pierre Johanns, un George Dandoy, un Pierre Fallon, pour nen citer que quelques-uns, et elle avait t fraye par Robert de Nobili, le premier Europen sans doute qui arriva penetre dans les arcanes de la littrature sanscriteet simprgner de la sagesse brahmanique. R. De Smet, Le dialogue vivifi par les textes,Rhythmes du Monde15/3-4 (1967) 197.

9. ^R. De Smet, Surrounded by Excellence: An Evocation,Jivan: Jesuits of South Asia: Views and News11/10 (December 1990) 11.10. ^See De Smet, "Preface," The Theological Method of Samkara,v.

Robert Antoine(1914 in Belgium1981) was a BelgianJesuitpriest, missionary in India.Professor ofComparative Literatureat theJadavpur University,he was aSanskritistandmusician. He was co-founder, withPierre Fallon,of Shanti Bhavan, a dialogue centreatCalcutta.

Education Antoine entered the Society of Jesus in 1932, was sent toCalcuttain 1939,dedicated himself to the study ofSanskrit,and became the first Jesuit to obtain a Master's
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Degree from theUniversity of Calcuttain Sanskrit philology.[1]

Besides this, he held a Licentiatein Philosophy, a Licentiate in Theology, a B.A. Classics.

Work Antoine arrived in India in 1939 and became an Indian citizen in 1950. His untimelydeath from liver cancer occurred in 1981. During the 42 years he spent in India, mainlyinCalcutta,he contributed much to the Bengali culture, the diffusion of Sanskrit and the life ofthe Church in Bengal. In the words of Felix Raj, he was an eminent priest, a scholar, anaccomplished teacher, a gifted musician and singer and a dear friend. From 1956, he waslecturer in the Department of Comparative Literature of theJadavpur University.He also taughtatSt. Xavier's College, Calcutta.An admiring student described him as follows: With his kurta,pyjamas, slippered feet and suntanned complexion he was virtually the established guru oftheBengali Hinduyouth of the Jadavpur University, and the much-esteemed guide, philosopherand friend of many orthodox and influentialBengali Hindufamilies. He radiated among themfrom Shanti Bhavan. This he had founded withPierre Fallonin 1951 as a centre of inter-faith,inter-cultural dialogue and their home amidst a population of middle-class intelligentsia. Formany years, their periodical, Daran Cakra, attracted keen professors of philosophy and otherintellectuals. But Shanti Bhavan was above all a centre of friendly conversations, music, songs,bhajans and Eucharistic liturgy. From there Antoine produced his ten books (Sanskrit manual,Bengali hymn book, translations, Indological essays, ecumenical dialogue, etc.) and as manyarticles.

[2]

Special mention must be made of Religious Hinduism, which Antoine, with some other Jesuitfriends, had planned, first as a series of 24 monthly letters which appeared from June 1957 toJune 1959, then, with Joseph Neuner andRichard De Smetas editors, as an enlarged book in1964. Antoine contributed himself nine of the chapters of this book; a 'third' revised edition wasproduced in 1968, and a fourth in 1997.

Bibliography Primary bibliography

Religious Symbolism in the Kausitaki Upanisad.Baroda Journal of the OrientalInstitute(1951).

A Pioneer of Neo-Hinduism: Bankim C. Chatterjee.Indica, IHRI Commemoration Volume.

Bombay: St. Xaviers College, 1953. The Gospel and Modern Indian Thought.Lumen Vitae(Brussels) (1953). A Sanskrit Manual for High Schools. 2 parts. Calcutta, St. Xaviers College, 1953. Music Indian and Western.The Annual Souvenir of 1958. Calcutta: Sarat Bose Academy,

1958.

Where We All Meet: A Dialogue. Light of the East Series, no. 51, Calcutta: Catholic OrphanPress, 1957.

Indian and Greek Epic.Quest(April 1958). Gan Kara Nava Git: A Bengali Hymn Book. Calcutta: Shanti Bhavan, 1963.

Liturgy of Holy Week. [See R. De Smet, Foreword, Religious Hinduism: A Presentationand Appraisal, 3rd rev. edition, ed. R. De Smet and J. Neuner (Allahabad: St PaulPublications, 1968) 2.]

The Eucharist and the Industrialization.India and the Eucharist. Ed. Bede Griffiths et al.(Ernakulam: Lumen Institute, 1964) 61-70.

General Historical Survey.Religious Hinduism: A Presentation and Appraisal. 3rd rev.edition. Ed. R. De Smet and J. Neuner. Allahabad: St Paul Publications, 1968. 23-30.

Sacred Books and Religious Literature.Religious Hinduism: A Presentation andAppraisal. 3rd rev. edition. Ed. R. De Smet and J. Neuner. Allahabad: St Paul Publications,1968. 31-40.

Hindu Ethics: 1. General Ethics.Religious Hinduism: A Presentation and Appraisal. 3rdrev. edition. Ed. R. De Smet and J. Neuner. Allahabad: St Paul Publications, 1968. 108-116.

Hindu Ethics: 2. Special Ethics (Caste, ramas, etc). Religious Hinduism: A Presentationand Appraisal. 3rd rev. edition. Ed. R. De Smet and J. Neuner. Allahabad: St Paul

Publications, 1968. 117-125. Rituals and Worship.Religious Hinduism: A Presentation and Appraisal. 3rd rev. edition.

Ed. R. De Smet and J. Neuner. Allahabad: St Paul Publications, 1968. 154-162.
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Hindu Saskras.Religious Hinduism: A Presentation and Appraisal. 3rd rev. edition. Ed.R. De Smet and J. Neuner. Allahabad: St Paul Publications, 1968. 163-171.

The Mahbhrata.Religious Hinduism: A Presentation and Appraisal. 3rd rev. edition. Ed.R. De Smet and J. Neuner. Allahabad: St Paul Publications, 1968. 215-224.

Nineteenth Century Reform Movements.Religious Hinduism: A Presentation andAppraisal. 3rd rev. edition. Ed. R. De Smet and J. Neuner. Allahabad: St Paul Publications,

1968. 276-286. The Present Situation. [In collaboration with P. Fallon.]Religious Hinduism: A

Presentation and Appraisal. 3rd rev. edition. Ed. R. De Smet and J. Neuner. Allahabad: StPaul Publications, 1968. 308-320.

Introduction to Upanisads. Monograph. Pune: Papal Seminary, 1965.

The Mystery of Man. Calcutta, Xavier Publication, 1967.

Virgils Aeneid. Translated into Bengali. Calcutta, Jadavpur University, 1972.

Kalidasas Raghuvamsa. Translated into English. Calcutta, Writers Workshop, 1972. Seven Theban Tragedies. Translated from the Greek to Bengali. Calcutta, Jadavpur

University, 1974.

Rama and the Bards: Epic Memory in the Ramayana. Calcutta: Writers Workshop, 1975. Homo Viator. The Visvabharati Quarterly (Calcutta) 41/1-4 (197576) 1-17. The Curse in Oedipus Rex and Abhijnanasakuntalam.Jadavpur Journal of Comparative

Literature18-19 (198081) 1-12. The Technique of Oral Composition in the Ramayana.Jadavpur Journal of Comparative

Literature21 (1983) 1-21.

The Technique of Oral Composition in the Ramayana. (contd.)Jadavpur Journal ofComparative Literature22 (1984).

Hindu Ethics: 1. General Ethics.Religious Hinduism.4th rev. edition. Ed. R. De Smet andJ. Neuner. Mumbai: St Pauls, 1997. 149-158.

Hindu Ethics: 2. Special Ethics (Castes, ramas, etc.). Religious Hinduism. 4th rev.edition. Ed. R. De Smet and J. Neuner. Mumbai: St Pauls, 1997. 159-169.

Rituals and Worship.Religious Hinduism. 4th rev. edition. Ed. R. De Smet and J. Neuner.

Mumbai: St Pauls, 1997. 200-209. The Hindu Saskras.Religious Hinduism. 4th rev. edition. Ed. R. De Smet and J.

Neuner. Mumbai: St Pauls, 1997. 210-219.

The Mahbhrata.Religious Hinduism.4th rev. edition. Ed. R. De Smet and J. Neuner.Mumbai: St Pauls, 1997. 267-278.

Reform Movements of Modern India.Religious Hinduism. 4th rev. edition. Ed. R. De Smetand J. Neuner. Mumbai: St Pauls, 1997. 343-356.

References

^"Avant-propos," R. De Smet and J. Neuner, eds., La quete de l'eternel: Approcheschretiennes de l'Hindouisme, tr. Roger Demortier, Museum Lessianum, section missiologique n.48 (Desclee de Brouwer, 1967) 7-8.^De Smet, Foreword,Religious Hinduism, 4th rev.edition, ed. R. De Smet and J. Neuner (Mumbai: St Pauls, 1997) 16

Camille Bulcke(1 September 1909,Ramskapelle,Belgium-17 August 1982,New Delhi,India), was a BelgianJesuitmissionary inIndia,who attained pre-eminence intheHindilanguage and came to be known as "India's most famous Christian Hindi scholar".

[1]
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Early life Camille Bulcke was born inRamskapelle,a village inKnokke-Heistmunicipality in the

Belgian province ofWest Flanders

[2]

Bulcke had already acquired a B.Sc. degree in civil engineering fromLouvain University,whenhe became a Jesuit in 1930

[3]After doing his philosophical training inValkenburg,Netherlands,

(193234) he left forIndiain 1934 and after a brief stay inDarjeeling,he taught Mathematics forfive years atGumla(presentJharkhand). It was here that he developed his lifelong passion forlearning Hindi, as later recalled:

"When I arrived in India in 1935, I was surprised and pained when I realised that many educatedpeople were unaware of their cultural traditions and considered it a matter of pride to speak inEnglish. I resolved my duty would be to master the language of the people." - The Faith Of AChristian Devotion To Hindi And To Tulsi.[2]

Theologicaltraining (193942) was undertaken inKurseong,India, during which he was

ordained priest (in 1941). His interest in the classical language of India led him to do a Master'sDegree inSanskritatCalcutta University(194244) and finally a doctorate inHindiliteratureatAllahabad University(194549) with a thesis titled, 'Ram Katha Ka Vikas'. ['The Developmentof the Rama Story']

Career In 1949 Bulcke was made Head of the department ofSanskritand Hindi ofSt Xavier'sCollege,Ranchi.But early hearing problems led him to go more for a scholar's than aprofessor's career. He felt much attracted by the 17th century's Hindi poetTulsidason whosewritings he made his doctoral thesis. Bulcke was often invited to give conferences on the Hindipoet and his devotionalRama-songs, which he did with much enthusiasm. He brought people intouch with the profound values of their own spiritual traditions, and, according to him, Tulsidaswas also an excellent introduction to the values of theGospel.He obtainedIndian citizenshipin1951, and - highly esteemed by theGovernment of India- was made a member of the Nationalcommission for the promotion ofHindias the national language. He took on the

nameBihariafter acquiring Indian citizenship.[4]

He died in Delhi on 17 August 1982 due to gangarin.[5]

Camille Bulcke and Ramcharitmanas

To fulfill zealously the onerous duties of a missionary monk, Bulcke stayed for quite some timeinDarjeelingto make an in-depth study of the scriptures, being deeply interested inPhilosophy,but to acquire a systematic knowledge ofIndian PhilosophyandLiterature,he studied forhisM.A.degree inHindifrom theUniversity of Allahabad.

[4]It was, during this period of

preparation for hisM.A.inAllahabadthat he had an occasion to read and studytheRamcharitmanasofTulsidas.

[4]The Ramcharitmanaswas a highly influential devotional

book for Hindus in the 19th and early 20th centuries, and was frequently read by Europeanslearning Hindi. The more Bulcke studied the Ramcharitmanas, the deeper became hisattachment to it.[4]His sublime sense of righteous goodness, the lofty values and ideals of itscharacters and its poetic excellence fascinated him to such an extent that it almost became an
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object of worship for him.[4]

He found a striking resemblance between the ethical aspect ofrighteous conduct and values of life as portrayed by the author of theRamcharitmanasand

those propounded byJesus Christin his discourses.[4]

He, therefore, took up a relevant topic,viz. Ramkatha: utpatti aur vikas(The tale of Rama: its origin and development) and obtainedhisD.Phildegree from theUniversity of Allahabadon the subject.

[4]His thesis was hailed by

scholars all overIndiaand his name became known to litterateurs outside theHindiworld

also.

[4]

Scientific output His lifelong involvement in Hindi research and translation work led him togather material for an English-Hindi Dictionary (40,000 words) that is still the most widely usedin North India. Till the end of his life he kept updating it. He prepared a life ofChristbased onthe four gospels, Muktidata('The Saviour') and also translated theBibleinto Hindi, as well asliturgical and devotional books. His love for the Hindi language, his imposing appearance aswell as his constant willingness to help students and scholars and to listen to the simple and thedistressed gave him the reputation of being a 'guru' and, for this reason, many approached himfor advice even in matters that had little to do with literature.

Main publications

(Hindi) Muktidata(The Saviour), Ranchi, 1942.

The Theism of Nyaya Vaisheshika, Calcutta, 1947.

(Hindi) Rmakath, Utpatti aur Viksa, Allahabad, 1950.

(Hindi) Ramkath aur Tulsds, Allahabad, 1977.

(Hindi) Naya Vidhana(New Testament), Ranchi, 1977.

English-Hindi Dictionary, Ranchi, 1981 (3d ed.).

Recognition

In 1974, theGovernment of Indiaconferred on him thePadma Bhushan,one of the premiercivilian awards, second only to theBharat Ratnaand thePadma Vibhushan.The award was inrecognition of his "outstanding contribution toHindi literature."

References

1. ^sabrang.com

2. âbFather Camille BulckeThe Telegraph,Wednesday, 3 January 2007.

3. ÔbituaryIndo-Iranian Journal, Publisher: Springer Netherlands. ISSN 0019-7246(Print) 1572-8536 (Online). Issue: Volume 25, Number 4 / June 1983.

4. âbcdefghDatta, Amaresh Datta (1987). Encyclopaedia of Indian literature vol.

1.Sahitya Akademi.p. 988.ISBN978-81-260-1803-1.

5. ^FR. CAMILLE BULCKE, S.J. (19091982) - Biography

External links

Profile, Biodata and Biography of Father Camille BulckeatBiharSpider

William Wallace, born 2 March 1863, in Battibrack,Dublin(Ireland) and dead 2 March 1922inKurseong,West Bengal(India), was anAnglicanpastor who became aJesuitpriestandIndologist.

Life William Wallace was personally tutored by his father, anEvangelicalminister. HeattendedDublin Universityin 1882, received a degree in Divinity, and sought ordination in the

Anglican Church at the age of 24. He took up parish work in the Midlands in England, but, afteran illness, returned to Ireland to recuperate. Two years later, he decided to become amissionary with theChurch Missionary Society,and was appointed toKrishnagar,West Bengal,in 1889. Disillusioned with the Christianity practiced by his fellow Anglicans, he left the Mission

quarters and took up residence in a little hut in Krishnagar where he devoted himself to thestudy of Bengali and Gaudiya Vaisnavism. His life of simplicity and seeking endeared him to his
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i/Special:BookSources/978-81-260-1803-1http://en.wikipedia.org/wiki/Camille_Bulcke#cite_ref-5http://www.ranjesu.org/cami.htmhttp://www.ranjesu.org/cami.htmhttp://www.ranjesu.org/cami.htmhttp://www.ranjesu.org/cami.htmhttp://www.ranjesu.org/cami.htmhttp://www.biharspider.com/resources/2664-Profile-Biodata-Biography-Father-Kamil.aspxhttp://www.biharspider.com/resources/2664-Profile-Biodata-Biography-Father-Kamil.aspxhttp://en.wikipedia.org/w/index.php?title=BiharSpider&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=BiharSpider&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=BiharSpider&action=edit&redlink=1http://en.wikipedia.org/wiki/Dublinhttp://en.wikipedia.org/wiki/Dublinhttp://en.wikipedia.org/wiki/Dublinhttp://en.wikipedia.org/wiki/Kurseonghttp://en.wikipedia.org/wiki/Kurseonghttp://en.wikipedia.org/wiki/Kurseonghttp://en.wikipedia.org/wiki/West_Bengalhttp://en.wikipedia.org/wiki/West_Bengalhttp://en.wikipedia.org/wiki/West_Bengalhttp://en.wikipedia.org/wiki/Anglicanismhttp://en.wikipedia.org/wiki/Anglicanismhttp://en.wikipedia.org/wiki/Anglicanismhttp://en.wikipedia.org/wiki/Society_of_Jesushttp://en.wikipedia.org/wiki/Society_of_Jesushttp://en.wikipedia.org/wiki/Society_of_Jesushttp://en.wikipedia.org/wiki/Indologyhttp://en.wikipedia.org/wiki/Indologyhttp://en.wikipedia.org/wiki/Indologyhttp://en.wikipedia.org/wiki/Evangelicalhttp://en.wikipedia.org/wiki/Evangelicalhttp://en.wikipedia.org/wiki/Evangelicalhttp://en.wikipedia.org/wiki/Dublin_Universityhttp://en.wikipedia.org/wiki/Dublin_Universityhttp://en.wikipedia.org/wiki/Dublin_Universityhttp://en.wikipedia.org/wiki/Church_Missionary_Societyhttp://en.wikipedia.org/wiki/Church_Missionary_Societyhttp://en.wikipedia.org/wiki/Church_Missionary_Societyhttp://en.wikipedia.org/wiki/Krishnagarhttp://en.wikipedia.org/wiki/Krishnagarhttp://en.wikipedia.org/wiki/Krishnagarhttp://en.wikipedia.org/wiki/West_Bengalhttp://en.wikipedia.org/wiki/West_Bengalhttp://en.wikipedia.org/wiki/West_Bengalhttp://en.wikipedia.org/wiki/West_Bengalhttp://en.wikipedia.org/wiki/Krishnagarhttp://en.wikipedia.org/wiki/Church_Missionary_Societyhttp://en.wikipedia.org/wiki/Dublin_Universityhttp://en.wikipedia.org/wiki/Evangelicalhttp://en.wikipedia.org/wiki/Indologyhttp://en.wikipedia.org/wiki/Society_of_Jesushttp://en.wikipedia.org/wiki/Anglicanismhttp://en.wikipedia.org/wiki/West_Bengalhttp://en.wikipedia.org/wiki/Kurseonghttp://en.wikipedia.org/wiki/Dublinhttp://en.wikipedia.org/w/index.php?title=BiharSpider&action=edit&redlink=1http://www.biharspider.com/resources/2664-Profile-Biodata-Biography-Father-Kamil.aspxhttp://www.ranjesu.org/cami.htmhttp://en.wikipedia.org/wiki/Camille_Bulcke#cite_ref-5http://en.wikipedia.org/wiki/Special:BookSources/978-81-260-1803-1http://en.wikipedia.org/wiki/International_Standard_Book_Numberhttp://en.wikipedia.org/wiki/Sahitya_Akademihttp://en.wikipedia.org/wiki/Camille_Bulcke#cite_ref-Datta_1987_988_4-7http://en.wikipedia.org/wiki/Camille_Bulcke#cite_ref-Datta_1987_988_4-6http://en.wikipedia.org/wiki/Camille_Bulcke#cite_ref-Datta_1987_988_4-5http://en.wikipedia.org/wiki/Camille_Bulcke#cite_ref-Datta_1987_988_4-4http://en.wikipedia.org/wiki/Camille_Bulcke#cite_ref-Datta_1987_988_4-3http://en.wikipedia.org/wiki/Camille_Bulcke#cite_ref-Datta_1987_988_4-2http://en.wikipedia.org/wiki/Camille_Bulcke#cite_ref-Datta_1987_988_4-1http://en.wikipedia.org/wiki/Camille_Bulcke#cite_ref-Datta_1987_988_4-0http://www.springerlink.com/content/q112791131725127/http://en.wikipedia.org/wiki/Camille_Bulcke#cite_ref-3http://en.wikipedia.org/wiki/The_Telegraph_(Kolkata)http://www.telegraphindia.com/1070103/asp/jharkhand/story_7214414.asphttp://en.wikipedia.org/wiki/Camille_Bulcke#cite_ref-tele_2-1http://en.wikipedia.org/wiki/Camille_Bulcke#cite_ref-tele_2-0http://www.sabrang.com/cc/comold/dec00/cover7.htmhttp://en.wikipedia.org/wiki/Camille_Bulcke#cite_ref-1http://en.wikipedia.org/wiki/Hindi_literaturehttp://en.wikipedia.org/wiki/Padma_Vibhushanhttp://en.wikipedia.org/wiki/Bharat_Ratnahttp://en.wikipedia.org/wiki/Padma_Bhushanhttp://en.wikipedia.org/wiki/Government_of_Indiahttp://en.wikipedia.org/wiki/Biblehttp://en.wikipedia.org/wiki/Christhttp://en.wikipedia.org/wiki/Camille_Bulcke#cite_note-Datta_1987_988-4http://en.wikipedia.org/wiki/Hindihttp://en.wikipedia.org/wiki/Indiahttp://en.wikipedia.org/wiki/Camille_Bulcke#cite_note-Datta_1987_988-4http://en.wikipedia.org/wiki/University_of_Allahabadhttp://en.wikipedia.org/wiki/D.Philhttp://en.wikipedia.org/wiki/Camille_Bulcke#cite_note-Datta_1987_988-4http://en.wikipedia.org/wiki/Jesus_Christhttp://en.wikipedia.org/wiki/Ramcharitmanashttp://en.wikipedia.org/wiki/Camille_Bulcke#cite_note-Datta_1987_988-4


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Indian neighbours. His contact with Bengali Hindus led him to the opinion that Protestantspiritualty was inadequate to meet the needs of his deeply spiritual Vaisnava friends.

After serving seven years in Bengal, he returned to Ireland on home leave. There he made astudy ofCatholic doctrineand spirituality, and became convinced that onlyCatholicismcouldprovide him with the means of dialoguing with his Hindu associates, and that only Catholic

spirituality was worth preaching to the Bengalis. Having been rejected by theMill Hill Fathers,he requested admission to theJesuit Orderwhose members were active inBengal.He wasaccepted by theBelgianprovincial and entered thenovitiateon the 15 February 1898. Uponfinishing the two years spiritual training in England, he arrived in Calcutta on 13 December1901.

He engaged in further studies in philosophy and theology atShembaganurandSt Marys,Kurseongbefore being appointed as a lecturer in English literature atSt Xaviers College,Calcutta.He was later sent toDarjeelingas lecturer and parish priest among the Anglo-Indians.It was at this time that he composed his autobiography, From Evangelical to Catholic by Way ofthe East, and also several works on Hindu philosophy and yoga. He wanted to make use ofIndian philosophy to make an acceptable presentation of Christianity to the Hindus. With hishealth beginning to fail, he was transferred back to St Marys, Kurseong, in 1921. He died on 13June 1922.

[1]

Significance Wallaces significance rests on the influence he exerted upon his contemporariesand on younger Jesuits about the way mission was done in Bengal. He helped shift thementality toward Indian spirituality among the Jesuits and influence the spiritual formation of thenovices who were preparing for service in India. He entreated his superiors in Belgium to sendtheir most talented scholastics to engage in the deep study of Hindu texts. Pierre Johanns andGeorges Dandoy were fruits of this vision of Wallace. These St Xaviers Jesuits produced adurable synthesis of Catholicism and Hinduism.... The Bengal School, which these came to beclubbed under, was the lasting contribution to India of Father William Wallace.[2]The 'BengalSchool' is also known as the 'Calcutta School of Indology'.

Wallace was inspired by the efforts ofBrahmabandhab Upadhyayand Animananda. With themhe felt that Christianity had to be Indianized if it had to gain a successful hearing in Bengal. He

had read Upadhyays articles in Sophia and had been impressed by his basic motivations. In hisown writings, he reiterated Upadhyays approach regarding the suitability ofIndian philosophyas a natural foundation for supernatural religion.

[3]

Bibliography Primary bibliography

From Evangelical to Catholic by Way of the East. The Light of the East Series, no. 35.Calcutta: Catholic Orphan Press, 1923.

Introduction to Hindoo Clairvoyance. Kurseong, 1920. Typescript, unpublished. MS atGoethals Library, St Xaviers College, Calcutta.

A Bengali Commentary on the Yoga Philosophy. 1923. Polycopied, unpublished. MS atGoethals Library, St Xaviers College, Calcutta.

The Everlasting Religion of the Hindoo Sages in Relation to the Catholic Religion of the

Christian Fathers. Typescript, unpublished. Varia of Wallace, Goethals Library, St XaviersCollege, Calcutta.

Secondary bibliography

Doyle, Sean. Synthesizing the Veda: The Theology of Pierre Johanns, S.J.Bern: PeterLang, 2006. 123-126.

Hosten, Henry. In Memoriam: William Wallace, 1863-1922.The Catholic Herald of India5(22 November 1922) 803-4.

Namboodiry, Udayan. St Xaviers: The Making of a Calcutta Institution. New Delhi:Viking/Penguin Books India, 1995.

References

1. ^For this whole section, see Sean Doyle, Synthesizing the Veda: The Theology ofPierre Johanns, S.J.(Bern: Peter Lang, 2006) 123-124.
http://en.wikipedia.org/wiki/Catholic_doctrinehttp://en.wikipedia.org/wiki/Catholic_doctrinehttp://en.wikipedia.org/wiki/Catholic_doctrinehttp://en.wikipedia.org/wiki/Catholicismhttp://en.wikipedia.org/wiki/Catholicismhttp://en.wikipedia.org/wiki/Catholicismhttp://en.wikipedia.org/wiki/Mill_Hill_Fathershttp://en.wikipedia.org/wiki/Mill_Hill_Fathershttp://en.wikipedia.org/wiki/Mill_Hill_Fathershttp://en.wikipedia.org/wiki/Society_of_Jesushttp://en.wikipedia.org/wiki/Society_of_Jesushttp://en.wikipedia.org/wiki/Society_of_Jesushttp://en.wikipedia.org/wiki/Bengalhttp://en.wikipedia.org/wiki/Bengalhttp://en.wikipedia.org/wiki/Bengalhttp://en.wikipedia.org/wiki/Belgiumhttp://en.wikipedia.org/wiki/Belgiumhttp://en.wikipedia.org/wiki/Belgiumhttp://en.wikipedia.org/wiki/Novitiatehttp://en.wikipedia.org/wiki/Novitiatehttp://en.wikipedia.org/wiki/Novitiatehttp://en.wikipedia.org/w/index.php?title=Shembaganur&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Shembaganur&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Shembaganur&action=edit&redlink=1http://en.wikipedia.org/wiki/Vidyajyoti_College_of_Theologyhttp://en.wikipedia.org/wiki/Vidyajyoti_College_of_Theologyhttp://en.wikipedia.org/wiki/Vidyajyoti_College_of_Theologyhttp://en.wikipedia.org/wiki/Vidyajyoti_College_of_Theologyhttp://en.wikipedia.org/wiki/Saint_Xavier%27s_Collegiate_Schoolhttp://en.wikipedia.org/wiki/Saint_Xavier%27s_Collegiate_Schoolhttp://en.wikipedia.org/wiki/Saint_Xavier%27s_Collegiate_Schoolhttp://en.wikipedia.org/wiki/Saint_Xavier%27s_Collegiate_Schoolhttp://en.wikipedia.org/wiki/Darjeelinghttp://en.wikipedia.org/wiki/Darjeelinghttp://en.wikipedia.org/wiki/Darjeelinghttp://en.wikipedia.org/wiki/William_Wallace_(Jesuit)#cite_note-1http://en.wikipedia.org/wiki/William_Wallace_(Jesuit)#cite_note-1http://en.wikipedia.org/wiki/William_Wallace_(Jesuit)#cite_note-1http://en.wikipedia.org/wiki/William_Wallace_(Jesuit)#cite_note-2http://en.wikipedia.org/wiki/William_Wallace_(Jesuit)#cite_note-2http://en.wikipedia.org/wiki/William_Wallace_(Jesuit)#cite_note-2http://en.wikipedia.org/wiki/Calcutta_School_of_Indologyhttp://en.wikipedia.org/wiki/Calcutta_School_of_Indologyhttp://en.wikipedia.org/wiki/Calcutta_School_of_Indologyhttp://en.wikipedia.org/wiki/Brahmabandhab_Upadhyayhttp://en.wikipedia.org/wiki/Brahmabandhab_Upadhyayhttp://en.wikipedia.org/wiki/Brahmabandhab_Upadhyayhttp://en.wikipedia.org/wiki/William_Wallace_(Jesuit)#cite_note-3http://en.wikipedia.org/wiki/William_Wallace_(Jesuit)#cite_note-3http://en.wikipedia.org/wiki/William_Wallace_(Jesuit)#cite_note-3http://en.wikipedia.org/wiki/William_Wallace_(Jesuit)#cite_ref-1http://en.wikipedia.org/wiki/William_Wallace_(Jesuit)#cite_ref-1http://en.wikipedia.org/wiki/William_Wallace_(Jesuit)#cite_ref-1http://en.wikipedia.org/wiki/William_Wallace_(Jesuit)#cite_note-3http://en.wikipedia.org/wiki/Brahmabandhab_Upadhyayhttp://en.wikipedia.org/wiki/Calcutta_School_of_Indologyhttp://en.wikipedia.org/wiki/William_Wallace_(Jesuit)#cite_note-2http://en.wikipedia.org/wiki/William_Wallace_(Jesuit)#cite_note-1http://en.wikipedia.org/wiki/Darjeelinghttp://en.wikipedia.org/wiki/Saint_Xavier%27s_Collegiate_Schoolhttp://en.wikipedia.org/wiki/Saint_Xavier%27s_Collegiate_Schoolhttp://en.wikipedia.org/wiki/Vidyajyoti_College_of_Theologyhttp://en.wikipedia.org/wiki/Vidyajyoti_College_of_Theologyhttp://en.wikipedia.org/w/index.php?title=Shembaganur&action=edit&redlink=1http://en.wikipedia.org/wiki/Novitiatehttp://en.wikipedia.org/wiki/Belgiumhttp://en.wikipedia.org/wiki/Bengalhttp://en.wikipedia.org/wiki/Society_of_Jesushttp://en.wikipedia.org/wiki/Mill_Hill_Fathershttp://en.wikipedia.org/wiki/Catholicismhttp://en.wikipedia.org/wiki/Catholic_doctrine


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2. ^Udayan Namboodiry, St Xaviers: The Making of a Calcutta Institution(New Delhi:Viking/Penguin Books India, 1995) 116.

3. ^For this section, see Sean Doyle, Synthesizing the Veda: The Theology of PierreJohanns, S.J.(Bern: Peter Lang, 2006) 125-126.

Le pre Pierre Johanns

Pierre Johanns, (1er

avril1882,Heinerscheid,G.D duLuxembourg-8fvrier1955,Arlon,Belgique) tait unjsuiteluxembourgeois, missionnaire Etudes et Carrire

Aprs des tudes dethologieLouvainet d'indologieOxford(Angleterre), Johanns futenvoy en Inde en1921o il fut professeur aux Facults Saint Xavier deCalcutta,et au

Thologatjsuitede Kurseong, prs deDarjeeling.

Dialogue avec l'Hindouisme

Examinant les crits des grands penseurs Hindous de la non-dualit (Advaita),Shankara(788-820?),Ramanuja(1017-1137) etVallabha(1479-1531), Johanns en fait une sorte de synthsevdantique cohrente qu'il confronte alors la philosophie et thologie chrtienne, dans sonexpressionthomiste.Il y dcouvre de nombreuses 'pierres d'attente' du Christ, et estime, enretour, que l'expression spirituelle et mystique chrtienne peut s'affiner au contact del'Advaitisme.

Dans cette comprhension positive de la spiritualit et thologie hindoue Johanns fut unpionnier. Il la popularisa dans la revue Light of the East(publie parGeorges Dandoy,Calcutta, partir de 1922). Il prparait ainsi le changement radical d'approche des religions

orientales qui fut consacr par le concileVatican IIdans sa dclarationNostra Aetate(sur lesreligions non-chrtiennes). Lui-mme mystique et disciple de Brahmabandav Upadhyaya, il fitdes mules et eut des disciples parmi les jsuites belges de Calcutta; de manire informelle cegroupe est connu sous le nom de Calcutta School of Indologists. Ainsi se mit en route un

mouvement d'inculturationde lafoi chrtiennequi a depuis lors pris beaucoup d'ampleur.

L'uvre principale de Johanns fut publie (en 1932-33) sous le titre de Vers leChristparleVdanta.De graves problmes de sant le forcrent rentrer en Europe; il mourutArlon(Belgique) en1955.

uvres principales

Vers le Christ par le Vdanta(2 vol.), Louvain, 1932-33.

Hinduism, London, 1935. Introduction to the Vedanta, Ranchi (Inde), 1943.
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La pense religieuse de l'Inde, Namur, 1952.

Rfrences MATTAM Joseph, Land of the Trinity; a Study of modern Christian approaches toHinduism, Bangalore (inde), 1975. de GREEFF T. (ed), The Writings of P.Johanns, Bangalore,1996. DOYLE, Sean: Synthesizing the Vedanta: the Theology of Pierre Johanns S.J., Oxford,

2006

Brahmabandhav Upadhyay[real name: Bhavani Charan Banerjee] (February 1, 1861 -October 27, 1907 (aged 46)) was an Indian freedom fighter, journalist, theologian, and amystic.

[1]

Biography

Early life and education He was born in Khanyan, a small village in the district of Hooghly insouthern Bengal on February 11, 1861. He received his education in institutions such asScottish Mission School, Hooghly Collegiate School ,Metropolitan Institution (nowVidyasagarCollege), and the General Assembly's Institution (nowScottish Church Collegein Calcutta. Inthe General Assembly's Institution, his classmate was Narendranath Dutta, the futureSwamiVivekananda.

[2]

A quest for freedom and truth When he was in the high school, Upadhyay became inclinedtowards the Indian nationalist movement for freedom, and during his college education, heplunged into the freedom movement. It is regrettable that despite his active participation in thefreedom struggle Upadhyay has not been given the due recognition that he deserves. In thewords of his biographer, Professor Julius Lipner, (Brahmabandhab Upadhyay (1861-1907)made a significant contribution to the shaping of the new India whose identity began to emergefrom the first half of the nineteenth century.

[3]He was contemporary to and friend of the Poet

Laureate, Rabindranath Tagore and Swami Vivekananda. It is said that Vivekananda lit thesacrificial flame or revolution, Brahmabandhab in fuelling it, safeguarded and fanned thesacrifice.[4]

Upadhyay joined the Brahmo Samaj and was a disciple ofKeshub Chunder Senand wasclosely associated with Sen and his successorProtap Chunder Mozoomdar.Early on life,Upadhyay had been drawn to the person of Jesus Christ, and his association with Sen and

Mozoomdar further deepened that devotion. Upadhyay who initially opposed his uncle,KaliCharan Banerjee's conversion, began to study the Christian faith more seriously under aCatholic priest and sought conversion. However, being denied, he sought and received baptismat the hands of an Anglican priest, R. Heaton. Later on, Upadhyaya was conditionally re-baptized and admitted into the Catholic Church. After his conversion, he assumed the newname Brahmabandhab Upadhyay.

Upadhyay believed in the possibility of indigenizing Christianity in India through the use of Hinducategories, which he found to be an important task if Christianity were to take root in India. Inthis search for reconciliation, Upadhyay explored the feasibility of employing Hindu philosophyin interpreting the Christian faith for the Indian context in the same way Greek philosophy wasused for articulating the Christian faith in the west. Upadhyay believed Christianity to be the truerevelation of God and as a complete religion, which did not require any deletion from or any

addition to it. However, he felt it necessary, in the Indian context, to seek the help of Indianphilosophy, in order to strengthen revelation by preserving its unity through the process ofreason. He found the Advaita Vedanta philosophy expounded by ankara, the great Vedantaphilosopher, to be an appropriate aid in supplying new clothing to Christianity without affectingin the least the essential Christian tenets.

But Upadhyay's vision was far in advance of the Roman Catholic Church of his time. His desireto begin a training school was not approved. His writings were declared forbidden reading. Ashe grew increasingly estranged from the Catholic Church his experiments with Hinduexpressions of faith in Jesus became more radical. He finally was identified as a trouble makerby the British government as well, and died while imprisoned for sedition. Hindu friends saw tohis cremation, but Christian friends always maintained that he had never renounced his faith inChrist even despite once having performed a cleansing ceremony from his associations withChristians. Animananda's writings especially began his reclamation by Christians, and today he

has almost iconic status among Roman Catholic Christians who desire to express their faithconsistently with classical Hindu traditions.
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Excerpts

Upadhyaya wrote in the Sophia, July 1897:

Are we Hindus?

By birth we are Hindus and we shall remain Hindu till death. But as dvija (twice-born),by virtue of our sacramental rebirth we are Catholics, we are members of the

indefectible communion embracing all ages and times. In customs and manners, inobserving caste and social distinctions, in eating and drinking, in our life and living weare genuine Hindus, but in our faith we are neither Hindu nor European, nor Americannor Chinese, but all-inclusive....

The test of being a Hindu cannot therefore be in religious opinions. Yet, we have drunkof the spirit of Hinduism... We agree in spirit with Hindu law-givers in regard to theirteaching that sacramental rites (samskaras) are vehicles of sanctification.

With wondering reverence do we look upon their idea of establishing a sacred hierarchyvested with the highest authority in religious and social matters....

Upadhyay was the composer of the famous hymn VandeSaccidananda("Saluting the Holy Trinity") which is today widely sung duringvernacular services in Christian Churches all over India. This CANTICLE TO

THE TRINITY was published in October 1898, and is widely regarded as amagnificent gem of Christian hymnology. This hymn is considered one of themost original contributions of Upadhyay to Indian Christian Theology.Upadhyay here has combined ideas from the Christian Scriptures with Greekand Hindu sources and adapted the Christian faith to the cultural patterns ofIndian religious thought.

CANTICLE TO THE TRINITY

I bow to Him who is

Being, Consciousness and Bliss.

I bow to Him whom worldly minds loathe,

Whom pure minds yearn for,

The Supreme Abode.He is the Supreme,

The Ancient of days,

The Transcendent,

Indivisible Plenitude,

Immanent yet above all things.

Three-fold relation,

Pure, unrelated knowledge beyond knowledge.

The Father, Sun Supreme Lord, unborn,

The seedless seed of the tree of becoming,

The cause of all,

Creator, Providence, Lord of the Universe.

The infinite and perfect Word,

The Supreme person begotten,

Sharing in the Father's nature,

Conscious by essence,

Giver of true Salvation.

He who proceeds from Being and Consciousness

Replete with the breath of perfect bliss

The purifier, the Swift,

The Revealer of the Word the Life-giver.

Writing


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Hundreds of articles in Bengali and English in short-lived journals and magazines of Bengalsuch as Sophia, Jote, Sandhya, The Twentieth Century, Svaraj, etc.

The Writings of Brahmabandhab Upadhyay(ed. by J.Lipner and G.Gispert-Sauch), 2 vols.,Bangalore, 1991 and 2001.

Reference Bhattacharya, Ramkrishna. Brahmabandhav Upadhyay: The Unvanquished

Publicistin 175th Year Commemoration Volume, Scottish Church College, April 2008.

1. ^Bhattacharya, pp. 89-90.

2. ^Lipner, Julius. Brahmabandhab Upadhyay: The Life and Thought of a Revolutionary.

Delhi: OUP, 1999, p. xv.

3. ^Lipner, p. xv.

Animananda, B. R. Swami Upadhyay Brahmabandhav: A Sketch in Two Parts. Calcutta: bythe author, 1908.

Animananda, B. R. The Blade: Life and Work of Brahmabandhab Upadhyay. Calcutta: Roy& Sons, n.d. [1946].

Bagal, Jogescandra. Brahmabandhab Upadhyay. Calcutta: Bangiya Sahitya Parisat, 1964.

Debsarma, Bolai. Brahmabandhab Upadhyay. Calcutta: Prabartak Publishers, 1961.

Guha, Manoranjan. Brahmabandhav Upadhyay. Siksa Niketan, Bardhaman, 1976.

Lavaranne, C. Swami Brahmabandhab Upadhyay (1861-1907): Theologie chretienne etpensee du Vedanta. Ph.D. diss. Universite de Provence, 1992.

Lipner, Julius. Brahmabandhab Upadhyay: The Life and Thought of a Revolutionary. Delhi:Oxford University Press, 1999.

Mukhopadhyay, Uma. India's Fight for Freedom or the Swadeshi Movement (190506).Calcutta, 1958.

Painadath, Sebastian and Jacob Parappally, eds. A Hindu-Catholic: BrahmabandhabUpadhyay's Significance for Indian Christian Theology. Bangalore: Asia Trading

Corporation, 2008. Spendlove, Gregory Blake. A Critical Study of the Life and Thought of Brahmabandhab

Upadhyay. Deerfield: Trinity International University, 2005.

Tennent, Timothy C. Building Christianity on Indian Foundations: The Legacy ofBrahmabndhav Updhyy. Delhi: ISPCK, 2000.
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The Calcutta School of Indology

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Transcript of The Calcutta School of Indology