DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.636#0509
Modem Theism. Rammohun Roys successors. 499
fulness and inexperience compelled him to veil his own
individuality. He longed from the first to bring all the
impetuosity of his fervid nature to bear on the accomplishment
of vast changes. He was ambitious of penetrating to the
very springs of social life and altering their whole course.
But he was sensible enough to perceive that he could not
enter upon such a Herculean task without feeling his way and
testing his powers. He, therefore, commenced his mission as
a fellow-worker with Debendra-nath, and in due subordination
to him as his recognized leader. Their fellowship and co-
operation lasted for about five years. Nothing, however,
could keep the enthusiastic Keshab long in the background.
It was not sufficient for him that idolatry had been eliminated
from Hindu usages. They remained Hindu usages still. He
soon began to urge a complete abolition of all caste-restrictions.
The first change he advocated was that all who conducted
the services in the Mandir should abandon the sacred thread
(upavlta) which distinguished the Brahmans and higher castes
from the lower. But Debendra-nath, though he consented to
give up the sacred badge of caste in his own case, declined to
force a similar renunciation upon others. Unhappily this was
the commencement of a difference of opinion between the
progressive and conservative Reformers, which afterwards led
to a more complete rupture.
Next to the abandonment of the thread came the alteration
of the Sraddha, or worship of deceased ancestors—a rite
involving ideas incompatible with the Brahma doctrine of
a future state. This was followed by a remodelling of the
ritual at the ceremonies of birth (jata-karma, p. S53)> name-
giving (nama-karana, p. 353), and cremation of the dead
(antyeshti, p. 354). Then a solemn and impressive form of
initiation into the Brahma faith was substituted for the
Upanayana, or initiatory rite of Brahmanism. Of course,
efforts were made for the education and elevation of women.
They were encouraged to join the Brahma-Samaj, which
K k 3
fulness and inexperience compelled him to veil his own
individuality. He longed from the first to bring all the
impetuosity of his fervid nature to bear on the accomplishment
of vast changes. He was ambitious of penetrating to the
very springs of social life and altering their whole course.
But he was sensible enough to perceive that he could not
enter upon such a Herculean task without feeling his way and
testing his powers. He, therefore, commenced his mission as
a fellow-worker with Debendra-nath, and in due subordination
to him as his recognized leader. Their fellowship and co-
operation lasted for about five years. Nothing, however,
could keep the enthusiastic Keshab long in the background.
It was not sufficient for him that idolatry had been eliminated
from Hindu usages. They remained Hindu usages still. He
soon began to urge a complete abolition of all caste-restrictions.
The first change he advocated was that all who conducted
the services in the Mandir should abandon the sacred thread
(upavlta) which distinguished the Brahmans and higher castes
from the lower. But Debendra-nath, though he consented to
give up the sacred badge of caste in his own case, declined to
force a similar renunciation upon others. Unhappily this was
the commencement of a difference of opinion between the
progressive and conservative Reformers, which afterwards led
to a more complete rupture.
Next to the abandonment of the thread came the alteration
of the Sraddha, or worship of deceased ancestors—a rite
involving ideas incompatible with the Brahma doctrine of
a future state. This was followed by a remodelling of the
ritual at the ceremonies of birth (jata-karma, p. S53)> name-
giving (nama-karana, p. 353), and cremation of the dead
(antyeshti, p. 354). Then a solemn and impressive form of
initiation into the Brahma faith was substituted for the
Upanayana, or initiatory rite of Brahmanism. Of course,
efforts were made for the education and elevation of women.
They were encouraged to join the Brahma-Samaj, which
K k 3