Raja Ram Mohan Roy Quotes on Time
Raja Ram Mohan Roy was a Bengali religious and social reformer and one of the founders of the Indian Renaissance of the nineteenth century. This page collects quotes attributed to Raja Ram Mohan Roy on the topic of time, drawn from across the philosopher's works.
Quotes
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Attributed to Raja Ram Mohan Roy:
“The customs of one age are not the duties of another.”
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“Quoted from Goel, S. R. (2016). History of Hindu-Christian encounters, AD 304 to 1996. Chapter 8 ISBN 9788185990354”
Truth and Virtue do not necessarily belong to wealth and Power and Distinctions of Big Mansions. -
“His reply after being called a heathen by John Marshman. Quoted from Goel, S. R. (2016). History of Hindu-Christian encounters, AD 304 to 1996. Chapter 8 ISBN 9788185990354”
The editor perhaps may consider himself justified by numerous precedents among the several partisans of different Christian sects in applying the name of heathen to one who takes the Precepts of Jesus as his principal guide in matters of religious and civic duties; as Roman Catholics bestow the appellation of heretics or infidels on all classes of Protestants; and the Protestants do not spare the -
“Padari Sisya Sambad Quoted from Goel, S. R. (2016). History of Hindu-Christian encounters, AD 304 to 1996. Chapter 8 ISBN 9788185990354”
Ram Mohun replied by writing a satire in Bengali, Padari Sisya Sambad, published in 1823, in order to ridicule the doctrine of Trinity. It was an imaginary dialogue between a European missionary and his three Chinese students. After having taught the dogma, the missionary asked his students whether God was one or many. “The first disciple replied that there were three Gods, the second that there w -
“quoted in : Bhaskar Kamble, The Imperishable Seed: How Hindu Mathematics Changed the World and why this History was Erased, Garuda Prakashan Private Limited, 2022 ISBN 9798885750189 Roy’s letter is quoted in full in (Trevelyan 1838: 65-71).”
In a letter written to Lord Amherst, dated 11 December 1823, he praised the British as having ‘extended their benevolent care to this distant land, actuated by a desire to improve its inhabitants’ and obsequiously pleaded against the setting up of a Sanskrit university, which the British had been contemplating, on the grounds that the ‘Sanskrit system of education would be the best calculated to k