India, Its Life and Thought

by John P. Jones

When Dayanand found no encouragement in his appeal to the Pandits, he turned ultimately to the people and founded, in 1875, the Arya Somaj at Bombay. And from the first the movement has been a popular one, addressing itself to the masses and seeking to bring them over to its way of thinking and living. In this it has been, as we have seen, entirely removed from the Brahmo Somaj, which has been too content to remain a religion of the classes. Like the other movement, however, it has been largely local in its spread and influence. Of its one hundred thousand members at the present time, more than 70 per cent are in the United Provinces, and nearly all the remainder are in the Panjaub.

Moreover, it has recently gathered its recruits mainly from the educated classes, among whom the higher castes largely prevail; nearly four-fifths of the Aryas are said to be of the twice-born castes, which is a very significant fact. So that both in its popular character and methods, as well as in the high social position and educational training of its members and in its rapidly growing numbers, the Arya Somaj is a movement of considerable importance.

The principles of this Somaj, as enunciated in its creed, are not such as to grip men with power. They emphasize the unity of God, the infallibility of the Vedas; and the general aim of the Somaj is "to do good to the world by improving the physical, social, intellectual, moral, and spiritual condition of mankind." Its moral code is of a high order.

It is thoroughly national in its spirit, and makes much capital out of the present spirit of racial antagonism. It is a significant fact that during the recent season of "Unrest" the government regarded the Arya Somaj as a hotbed of sedition and a nourisher of hostility to the West and to western things.

The Arya Somaj is awake to the importance of training men as messengers of its Gospel of Theism. It has established a Guru Kula at the foot of the Himalayas, where quite a number of young men are being trained in its doctrines and supplied with its enthusiasms. From this theological seminary many have already gone forth, in the orthodox style of religious mendicancy, to impart their teaching and spread their movement far and wide, without any expense to the society.

There is to-day, in North India, no enemy to the Christian cause so wide awake and so bitter as the Arya Somaj. It is so thoroughly national in its spirit, is so compactly organized, and lends itself so easily to the racial and political agitation of the day, that Christianity finds in it its greatest foe in those regions.

Let it not be thought, however, that we do not appreciate the living spark of theistic truth which this movement represents, combined, as it is, with hostility to the caste system, which is India's greatest curse, and its antagonism to many of the superstitions and unworthy ceremonials of the ancestral faith.

That movement must not be condemned too severely which is a bulwark against drink, caste, idolatry, early marriages, and which vigorously promotes female education, the remarriage of widows, and various philanthropic institutions.

V

It may not be improper to close this chapter with a reference to the Theosophical Society in India. It is true that the leaders of this movement, which was established in America in 1875, and transplanted into India a short time afterward, disavow its claim to being a religion; though that claim was definitely made and warmly pushed a quarter of a century ago. It is now extolled by its members as "the cement of faiths," "the harmonizer of religions." It is said that Arya Somaj became affiliated with it in 1879, though we have seen no result of this affiliation.