The bleached complexion and massive architecture of his face revealed even then, at the age of eighty-seven, the lofty spiritual nature and the sensitive heart which had done so much in the far-away years. He regarded himself as a true Hindu, standing in the long noble succession of the thinkers and rapt devotees of the Vedanta; and it is indeed true that a large measure of their reverence and inspiration had descended to him. But he failed to realize that the rejection of the authority of the Vedas, and above all of the doctrine of transmigration and karma, had set him outside the nexus of the peculiar beliefs and aspirations of Hinduism. Since he was unwilling to learn from Christ, and since he stood apart from the chief source of Hindu religious passion the desire for release from rebirth, his Samāj has barely succeeded in keeping afloat amid the fierce currents of modern thought and practical life. II. Third Period, 1865-1878: Two Samajes: Theism and Social Reform. At this time Keshab read a great deal of Christian literature and came more and more under Christian influence. Dean Stanley's Works, Robertson's Sermons, Liddon's Divinity of our Lord, the Theologica Germanica and Seeley's Ecce Homo were among the volumes which touched him most deeply. The influence of Seeley can be very distinctly felt in the lecture delivered in 1866 on Jesus Christ: Europe and Asia. He called attention to the fact that Jesus was an Asiatic, and spoke very freely of Christ's greatness and his supernatural moral heroism. The chief point of the lecture, however, is a straightforward, manly appeal, addressed to Europeans as well as his fellow-countrymen, to follow the moral precepts of Jesus. His enthusiasm for Christ led many to believe that he was about to become a Christian. Many of his followers turned enthusiastically to the study of the Bible at this time; and the touch of Christ produced a new seriousness among them, which showed itself in an eager desire to lead a pure and holy life, and a passion for saving souls. It was this that formed the temper of the missionary body. These men, seven or eight in number, all of them attached by the closest personal ties to Keshab, were the strength of the new movement. They were great in enthusiasm and self-sacrifice. They lived lives of simplicity and hard work, and suffered both privation and persecution. They went about preaching, and many individuals were won to the cause. Yet the seeds of future difficulty were already visible. There was no organization; and so, although each missionary was bound to Keshab by strong religious ties, lack of definite arrangement and rule led to frequent quarrels amongst them, which Keshab found it hard to compose. 12. At the end of 1866 he formed a new society, called the Brahma Samāj of India, and invited all Brāhmas throughout the country to join it. Henceforward the original Samāj was called the Ādi Brāhma Samāj, or original society. A number of the steady old members held by Debendra, but nearly the whole of the younger and more enthusiastic men followed Keshab; and many noteworthy Brahmas in other parts of India also adhered to him. Unfortunately there was no constitution, no governing body, no rules. Everything was left in Keshab's hands. Very soon afterwards a selection of theistic texts from the Hindu, Buddhist, Jewish, Christian, Muḥammadan and Chinese Scriptures was published, under the title Slokasangraha, or Collection of Texts, for use in the services of the Samāj. The wider, freer outlook of the new body thus received very vivid expression. The society held its weekly service in Keshab's own house on Sundays, while the leaders still attended the regular service of the Adi Samaj, which was held on Wednesday. 13. The separation from Debendra depressed Keshab, and threw him back on God. Hence, he and his fellow-mission aries spent long days of fervent prayer and adoration in his house, seeking strength and courage from God. Ever since his conversion he had been a man of prayer, but he now entered into a deeper experience of its joy and power than ever before. Set free from old restraints, and having round him a large body of enthusiasts who were ready for progress, he adopted a number of new practices which were meant to deepen and strengthen the religious life of the Samaj. The sources of his new methods were the Vishnuism of Chaitanya,1 which was traditional in his own family, and Christianity, which was now influencing him so deeply. He began to use the old Vishņuite word bhakti, which covers both love for God and faith in Him, and to stir the members of the Samāj to live by it. One of his missionaries, Bijay Krishna Gosvāmī, was a lineal descendant of one of the companions of Chaitanya. Keshab commissioned him to introduce the instruments used in the old sect, and begin sankirtana,1 the enthusiastic singing in chorus, with musical accompaniments, of hymns of praise and devotion. Chaitanya had also taught his followers to move in procession through the streets of a town, dancing and singing praise to God, with flags flying and drums beating. This nagarkirtana,1 town-praise, was adopted and used in Calcutta with much success. He also drew up a new liturgy for use in the services, which is still widely used. From this time too the Brahmas have held several annual festivals, each lasting two or more days. The whole time is spent in prayer, worship and the hearing of religious addresses. Keshab thus did all in his power to start the new society in a living experience of God and His service. 14. In August, 1869, a building in Machua Bazaar Street was opened for the use of the new Samaj with great rejoicings. Then, just as Ram Mohan did, after the opening of the original 1 P. |