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First he established a Brahmo Samaj; many such Brahmos as Tara Charan were attracted to it, and to the speech-making there was no limit. He also thought of opening a female school; but this required too much effort, he could not do it. About widow marriage he was very zealous.
On account of these gifts he was received into the Brahmo Samaj of Debendra Babu, the zemindar of Debipur, and reckoned as one of that Babu's retinue. Tara Charan wrote many essays on widow-marriage, on the education of women, and against idol-worship; read them weekly in the Samaj, and delivered many discourses beginning with "Oh, most merciful God!"
They need to reverse this order so as to add efficiency and potency to the Brahmo Somaj. It is a significant fact that Chunder Sen, with all his declared love for Christ and his great admiration for Him and His work, mentioned neither the name nor the saving work of Jesus in the final creed of the New Dispensation. That creed is as follows: "One God, one Scripture, one Church.
The Arya Somaj is a movement somewhat kindred to the Brahmo Somaj, in so far as it is a definite protest against modern Hinduism and is theistic in its teaching. The Theism of this Somaj, however, is quite different in character from that of the Brahmos. Dayanand Saraswati was a Brahman, born in the Gujarati country about 1825. He developed into a man of keen intellect and of deep convictions.
In the same parliament, Mozoomdar, the brilliant and attractive representative of the Brahmo Somaj, in describing "Asia's Service to Religion," thus stated the motives and spirit of Oriental asceticism: "What lesson do the hermitages, the monasteries, the cave temples, the discipline and austerities of the religious East teach the world? Renunciation.
This took place in 1865. Thereupon, the old society became known as the "Âthi Somaj," "The Original Somaj," while Sen and his party formed a new organization, which was pretentiously known as "The Brahmo Somaj of India." This happened in 1866. The old society settled down into inactivity, lost much of its spirit of reform, and has never since accomplished much in the realm of theistic advance.
"Is there a single soul in this audience," said the Brahmo leader, the late Keshub Chunder Sen, to the educated Indians of Calcutta, mostly Hindus, "who would scruple to ascribe extraordinary greatness and supernatural moral heroism to Jesus Christ and Him crucified?"
Sir James Melville, living at the Court of Mary, Queen of Scots, does not, I learn, mention John Knox "whom he could not have failed to mention if Knox had really existed and played the part assigned to him by his partisans," and so forth. Kipling's surviving works, which definitely deal with India. None of these writers, it may be replied, had any concern to mention the Brahmo Samaj.
"Amongst others who interviewed me during the day, or were introduced to me before the Meeting, was the successor to Chunder Singh and the two most prominent teachers of the Brahmo Samaj, and a number of other leading people.
The Brahmo Somaj, the most vital of all these reform movements, professed even to reconcile Hinduism with theism, though without importing into the new creed the belief in any personal God.
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