believers, who recited texts from the Vedas, and chanted Christian hymns. In
1830 he went further; founding a prayer-meeting, which proved the seed of what
is now known as the Brahma Samáj. The building erected for the purpose of
holding the meetings was, according to the trust deed, to be open to people of all
sorts and conditions, “who shall behave and conduct themselves in an orderly,
sober, religious, and devout manner, for the worship and adoration of the
Eternal, Unsearchable, and Immutable Being, who is the Author and Preserver of
the Universe, but not under and by any other name, designation, or title,
peculiarly used for and applied to any particular Being or Beings by any man or
set of men whatsoever.” It provided also, in direct opposition to the practices of
Hinduism, that no graven image, sculpture, carving, picture, painting, portrait, or
likeness of anything, should “be admitted within the walls of this building;” that
no animal sacrifices should take place there; that no eating or drinking, feasting
or rioting, should be permitted; that evil speaking against the beliefs of men
should be prohibited; and that no prayer, or sermon, or teaching should be
allowed, unless it had “a tendency to the contemplation of the Author and
Preserver of the Universe, or to the promotion of charity, morality, piety,
benevolence, virtue, and the strengthening of the bonds of union between men of
all religious persuasions and creeds.”
Here we have a distinct advance on Brahmanism and even on Buddhism, but the
religious system indicated in the closing sentence is nevertheless as vague as it is
cold; and lacks that vital element which Christianity derives from its recognition
of GOD the FATHER and CHRIST the SAVIOUR. However, Rammohun Roy, in his
fashion, was a sincere “seeker after GOD;” and in his vague endeavour to grasp
the truth he persevered in the face of an intolerant opposition. He still continued
to give a foremost place to the Vedas as channels of religious instruction, but he
introduced the Psalms of David; and as time wore on, he separated himself more
and more completely from the traditions of orthodox Hinduism. Even his faith in
the Vedas came to be much shaken; and finding himself at last in that state of
isolation which is the suffering and martyrdom of the man in advance of his age,
he quitted India and went to live in England. At Bristol he resided, much
esteemed, until his death in 1833.
For awhile the torch which he had lighted flickered ominously near to extinction,
until, in 1841, it passed into the hands of Babu Debendronath Tagore. By him it
was again lighted up; and as much had happened since Rammohun Roy’s
departure, as education had gradually weakened the old traditional prejudices, it
became the rallying-point of a crowd of earnest inquirers. Debendronath Tagore