9. Character of the movement.
The history of the Brahmo Samāj is of great interest, because it was the first attempt at the reform and purification of Hinduism made under the influence of Christianity, the long line of Vaishnavite reformers who strove to abrogate Hindu polytheism and the deadening restrictions of caste, having probably been inspired by the contemplation of Islam. The Samāj is further distinguished by the admirable toleration and broadness of view of its religious position, and by having had for its leaders three men of exceptional character and attainments, two of whom, and especially Keshub Chandar Sen, made a profound impression in England among all classes of society. But the failure of the Samāj to attract any large number of converts from among the Hindus was only what might have been expected. For it requires its followers practically to cut themselves adrift from family and caste ties and offers nothing in return but an undefined theism, not calculated to excite any enthusiasm or strong feeling in ordinary minds. Its efforts at social reform have probably, however, been of substantial value in weakening the rigidity of Hindu rules on caste and marriage.
[1] Lillingston, p. 45, on the authority of Max Mullet. Professor Oman states, however, that he had but little acquaintance with the Vedas (Brāhmans, Tkeists, p. 103), and if this was so it would seem likely that his knowledge of the other ancient languages was not very profound. But he published a book in Persian and knew English well.
[2] Oman, quoting from Dr. George Smith’s Life of Dr. Alexander Duff, vol. i. p. 118.
[3] Oman, quoting Mary Carpenter’s Last Days in England of the Rāja Rām Mohan Roy, p. 67.
[4] Lillingston, p. 51.
[5] Brāhmans, Theists, p. 105.
[6] Brāhmans, Theists, p. 111.
[7] Lillingston, p. 73.